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1860-1945 


CONGREGATIONALISM 


METHODISM. 


CONGREGATIONALISM 


AND 


METHODISM. 


BY     Z.     K.     HA  WL]^  Y 


OF    •?0'JTH   .XCRWALC,   CCiMC. 


NEW-YORK : 
LEAVITT,  TROW  AND  COMPANY, 

194  Broadway. 
1846. 


H  3/4' 


Entered,  according  to  Act  of  Congress,  in  the  year  1846,  by 

LEAVITT,   TROW   AND    COMPANY, 

In  the  Clerk's  Office  of  the  District  Court  of  the  Southern  District  of  New,  York. 


^fo^Yi. 


in 

CD 


CO 


PREFACE. 

The  following  Work  was  not  undertaken  for  the  sake  of 
controversy,  nor  to  produce  it ; — it  had  already  been  pro- 
duced by  others.  Neither  was  it  at  first  any  part  of  the  Au- 
thor's design  "  to  make  a  book."  Circumstances,  already 
alluded  to,  had  led  him  to  a  discussion  of  these  subjects, 
which  was  primarily  intended  exclusively  for  the  people  of 
his  particular  charge.  The  idea  of  publishing  originated 
with  those  in  whose  advice,  strongly  and  repeatedly  urged, 
he  can  safely  confide. 

While  various  defences  of  the  Puritans  and  of  their  princi- 
ples have  been  put  forth,  none  has  hitherto  been  attempted  at 
the  quarter  where  assaidts  have  been  as  incessant  as  they 
have  been  violent  and  peculiar. 

The  Work  is  not  shaped  merely  by  a  theory  ; — it  is  the 
result  of  observation,  and  is  designed  not  only  to  supply  a 
deficiency,  but  to  meet  the  exigencies  of  actual  life.  The 
plan  of  the  original  discussion  is  preserved,  as  well  in  the 
historical  illustrations,  as  in  the  form  of  the  argument.  This 
is  required  by  a  variety  of  reasons ;  not  the  least  of  which 
is,  the  hope  of  reaching  a  class  of  readers  who  are  not  ac- 
cessible through  more  expensive  Avorks.  And  it  is  beheved 
that  those  to  whom  these  historical  facts  are  familiar,  will 
find  them  clothed  with  fresh  interest,  from  the  application 
which  is  here  made  of  them.  The  reader  is  desired  to  re- 
member that  this  portion  of  the  work  is  not  given  for  the 
sake  of  the  history,  (for,  in  that  case,  more  than  a  mere  epi- 
tome would  have  been  necessary,)  but  as  furnishing  illus- 


8  PREFACE. 

trations  of  important  truths.     This  remark  applies,  also,  to 
the  few  local  allusions  which  are  employed. 

While  engaged  upon  the  work,  in  its  present  form,  the 
Author  has  had  his  eye  fixed  upon  the  effects  of  an  applica- 
tion of  the  principles  upon  which  it  is  executed,  as  already 
developed;  and  he  would  improve  this  opportunity  to  ac- 
knowledge his  obligations  to  his  Methodist  brethren,  for  the 
numerous  and  important  suggestions  which  they  have  offered, 
both  in  public  and  in  private.  If  the  work  possesses  any 
thing  of  pointy  or  practicalness,  much  of  its  merit,  in  these 
respects,  is  attributable  to  this  source. 

If  there  should  appear  to  be  an  unnecessary  particularity 
in  any  respect,  the  Author  has  only  to  say  that  he  has  been 
guided,  mainly,  by  one  important  consideration,  viz.,  the  effect 
upon  the  popular  mind  ;  and  especially  at  those  points  where 
he  has  found  error  and  prejudice  most  deeply  intrenched 
On  the  other  hand,  the  object  in  view  required  that  the  work 
should  be  brought  within  a  narrow  compass. 

South  Norwalk,  Ct.,  January,  1846. 


CONTENTS. 
I. 

Introductory -Remarks — Origin  of  the  Work — Assaults  on 
New  England — Clamors  against  Calvin — Sectarian  Ag- 
gressions and  Misrepresentations — The  Work  purely  De- 
fensive— Plan, 13 

II. 

Principles  of  Congregationalism — Based  only  on  the  Scrip- 
tures —  Congregationalism  Republican  —  Consociation — 
Association — General  Association — Councils — Presbyte- 
rianism  —  Protestant  Episcopacy  —  Episcopal  Method- 
ism,   19 

III. 

"  The  old  Paths  "— "  Statute  Law"  and  "  Common  Law"— 
Congregationalism  a  System — Congregationalism  pre- 
vious to  the  Reformation — Congregationalism  alone  se- 
cures the  ecclesiastical  rights  of  individuals  and  of  indi- 
vidual Churches — Episcopal  Methodism  an  Aristocracy — 
Tendencies  of  Clerical  Power — Congregationalism  the 
Reformatory  Principle, 34 

IV. 

The  Reformation — Luther — Wickliffe — Condition  of  the 
Church — Church  and  State — How  united — Who  was 
Wickliffe — What  were  his  Principles — His  Times — The 
Puritans — "  The  Independents,"      ....        56 

V. 

Progress  of  Congregationalism — Henry  VIII.— Elizabeth— 


XO  CONTENTS. 

Her  Times— Contest  of  Principles— Oppressions— James 
I.— Planting  of  New  England— The  Seed— Witchcraft,  72 

VI. 

Blue  Laws  of  Connecticut— Persecution— Roger  Williams 
— The  Anabaptists — The  (Quakers,       .        .        .         101 

VII. 

Union  of  Church  and  State— Toleration— Saybrook  Plat- 
form— Half-way  Covenant — Unitarianism — Numbers  and 
Success  not  Tests  of  Truth,  ....  128 

VIII. 

John  Wesley — Origin  of  Methodism — The  United  Brethren 
— Whitefield — Source  of  power  in  Wesley's  System — His 
Anti-Republicanism — Progress  of  his  System — Deed  of 
Declaration — Organization  of  the  Methodist  Episcopal 
Church  in  the  United  States  of  America — Ordination  of 
Dr.  Coke, 154 

IX. 

Episcopal  Methodist  Theory  of  Church  Government — 
"  Tracts  for  the  Times" — Episcopal  Methodism  an  Aris- 
tocracy— "  Divine  Rights"  of  the  Clergy — Rev.  Dr.  Bas- 
com — "  Declaration  of  Rights" — "  A  Cloud  of  Witnesses" 
— Secessions, 178 


The  Mechanism  of  Episcopal  Methodism — The  Ministry, 
Itinerant  and  Local — Bishops — Elders — Deacons — Pre- 
siding Elders — Preachers  in  Charge — Clerical  Organiza- 
tions— General  Conference — Annual  Conference — Quar- 
terly Conference — The  Church — Societies — Classes — 
Bands — Class  Leaders — Exhorters — Trustees — Stewards 
— Circuits — Districts — Control  of  Churches — Book  Con- 
cern— Organization  of  Quarterly  Conference — Nothing 
left  with  the  People — A  Case — Dr.  Bangs — Church  Funds 
— "  Hands  in  the  People's  Pockets,"      .        .        .        204 

XI. 

Who  control  the  use  of  the  Church  Edifices,  .         227 


CONTENTS.  11 

XII. 

Powers  of  the  Bishops — Springfield  District — Lowell  Case 
— "  Checks"  upon  the  Bishops,       ....        246 

XIII. 

"  Principle  of  Compensation" — Its  application  to  the  subordi- 
nate Clergy — To  Lay  Officers — To  the  People — Support 
of  the  Clergy — Checks  upon  the  Clergy — "  Made"  by  the 
People — The  Starvation  Argument,      .        .        .        268 

XIV. 

"  Peace"  Principles — Methodist  Warfare — Their  Weapons 
— "  A  Dialogue" — Confession  of  Faith — Calvin — Wesley 
— Who  are  "  Peacemakers" — How  to  make  Peace,     287 


I. 

"  What  have  I  now  done  ?     Is  there  not  a  cause  1" 

1  Sam.  17:  29. 

Introductory  Remarks— Origin  of  the  work— Assaults  on  New  England— Clam- 
ors against  Calvin— Sectarian  Aggressions  and  Misrepresentations- The 
Work  purely  defensive — Plan. 

It  has  been  said  that  "  History  is  philosophy 
teaching  hy  examples^  A  few  "  examples,"  there- 
fore, may  be  the  best  mtroduction  to  the  following 
work. 

Congregational  Tract  No.  1.  had  been  circulated 
among  us  ;  the  circulation,  however,  being  carefully- 
confined  to  Congregational  famihes.  That  Tract 
was  designed  to  be  an  exposition  and  defence  of  the 
Congregational  system  of  Church  Polity,  but  con- 
tained an  incidental  allusion,  by  way  of  contrast,  to 
Episcopal  Methodism ;  an  allusion  occupying  less 
than  eleven  lines.  The  term  Church  was  there  de- 
fined ;  and  the  definition  was  sustained  by  an  appeal 
to  the  Scriptures.  It  was  maintained  that  the  Bible 
is  our  only  authority  on  that  subject.  The  rights 
and  privileges  and  duties  of  church  members,  were 
argued  from  the  same  authority  ;  and  it  was  assumed 
that  what  the  Scriptures  enjoin  as  a  duty,  is  every 
man's  duty. 

Now,  what  was  there  in  all  this  to  create  a  secta- 
2 


14  CONGREGARIONALISM 

rian  warfare  ?  Or,  if  any  felt  themselves  called  to 
the  fieldj  how  should  we  expect  them  to  be  equipped? 
How,  but  with  argument,  and  with  counter  appeals  to 
Scripture  ?  But  was  such  the  fact  ?  No.  The  wea- 
pons are,  petty  criticisms  upon  particular  words  and 
isolated  passages  ;  and  the  grossest  assaults  upon 
personal  character,  not  only  in  private,  but  from  the 
pulpit  and  the  press  ;  and  a  sweeping  slander  upon 
all  New  England, — characterizing  it  as  "  the  land 
where  they  hung  Quakers  and  tvitches  ;" — accom- 
panied by  the  changes  which  are  usually  rung 
upon  "  Calvin,"  and  the  "  Saybrook  Platform,"  and 
the  "Blue  Laws  of  Connecticut;"  and  all  this,  not 
merely  by  a  regular  onset  from  the  pulpit  in  a  course 
of  sermons,  but  by  constant  assaults  in  public  and 
in  private,  extending  through  a  period  of  several 
months  ;  and  not  only  did  the  fact  and  the  wanner 
of  the  assault  indicate  the  spirit  which  dictated  it, 
but  the  ti7?ie  which  was  chosen  was  an  equally  deci 
sive  indication.  It  was  a  time  of  more  than  common 
religious  interest  in  our  church,  when  the  popular 
mind  was  turned  more  than  usual  in  this  directioUy 
and  men  were  inquiring  of  us,  '•  What  shall  we  do 
to  be  saved  ?"  For  such  a  cause,  and  at  such  a 
time  as  this,  public  attention  was  diverted  from  this 
inquiry  by  a  flourish  of  trumpets,  announcing  a  for- 
mal and  characteristic  assault  upon  the  ghost  of 
Calvin,  and  the  persecuting  and  witch-hanging  Puri- 
tans.  Our  arguments  and  our  appeals  to  the  Scrip- 
tures, are  met  by  appeals  to  popular  prejudice,  and  by 
caricatures  of  Calvin.  When  the  anti-scriptural  and 
anti-republican   nature   of  Episcopal  Methodism  is 


AND  METHODISM.  15 

alluded  to,  attention  is  called  from  the  true  point  by 
conjuring  up  ''  witches,"  and  the  ghost  of  Calvin. 
Is  there  a  lack  of  argument  at  any  point  ?  The  gap 
is  filled  by  the  cry  of  '•'  Calvin  !  Calvin  ! ! "  And 
what  do  they  know  of  Calvin,  or  of  his  doctrines  ? 
When  did  they  ever  state  his  doctrines  fairly  7 

But  what  if  they  did  state  them  fairly  ?  Calvin 
is  not  our  Oracle  ;  nor  are  his  Institutes  our  Bible. 
We  do  not  adopt  Calvin  as  our  authority^  nor  any 
other  man,  or  body  of  men. 

All  this  would  be  a  matter  too  small  to  be  no- 
ticed, were  it  merely  an  ebullition  of  individual  or 
local  feeling.  But  it  has  derived  importance  from 
the  fact  that  it  has  received  sanction,  and  currency, 
and  influence,  in  a  series  of  articles,  through  the 
columns  of  the  Methodist  Episcopal  organ,  the  Chris- 
tian Advocate  and  Journal. 

These  "  examples"  appear  to  be  the  natural  result 
of  the  system  in  connexion  with  which  they  are  ex- 
hibited ;  and  they  are  specified,  not  in  the  least  as 
peculiar  to  any  particular  locality,  but  as  illustrations 
of  the  spirit  which  animates  that  system.  When 
did  a  Methodist  preacher  ever  pass  his  year  in  any 
place  without  shaking  off  the  dust  of  his  feet  against 
"  Calvinism"  and  "  Presbyterianism  ?"  Yolumes 
might  be  filled  with  their  caricatures  of  these  stand- 
ing topics.  Even  our  families  are  invaded,  and  our 
children  arrayed  against  their  parents.     Facts,*  con- 

*  Not  long  since,  a  member  of  the  Sabbath  School,  connected 
with  the  author's  congregation,  was  ridiculed  by  another  child,  for 
attending  "  a  blue  rresbyterian  Sabhath  School."  Where  did  the 
child  acquire  that  spirit,  and  that  language  1  Another  child,  of  four- 
teen or  fifteen  years  of  age,  was  told,  in  effect,  that  she  was  under  no 


16  CONGREGATIONALISM 

stantly  occurring,  indicate  the  influences  that  are  in 
operation,  to  make  our  people  feel, — and  especially 
the  young, — that  they  are  under  a  cold,  iron,  "man- 
made"  system,  which  ''  neither  they  nor  their  fathers 
were  able  to  bear  ;"  while  ''  the  enlarged  liberty"  of 
Episcopal  Methodism  is  portrayed  in  glowing  colors. 
Efforts,  constant  and  systematic,  are  made  to  preju- 

obligation  to  regard  the  feelings  or  the  advice  of  her  parents,  in  mat- 
ters of  reUgion,  though  they  were  both  members  of  a  Congregational 
church.     The  effort  was,  to  induce  her  to  join  a  Methodist  class. 

Allow  me  to  give  some  of  my  own  experience  and  practice.  The 
first  year  of  my  ministry  was  passed  in  the  state  of  Illinois,  in  a  re- 
gion of  great  moral  destitution.  There  was  hut  one  Congregational, 
and  no  Presbyterian  minister  within  thirty-five  miles  of  me.  The 
Methodists  had  been  accustomed  to  send  a  preacher  to  that  settlement 
once  a  month.  Scarcely  had  I  entered  upon  my  labors  when  the 
Methodists  doubled  theirs  by  coming  twice  a  month.  At  length,  find- 
ing too  much  upon  their  hands,  or  that  I  was  comparatively  harmless, 
they  came  but  one-third  of  the  time.  At  the  end  of  the  year,  I  was 
invited  to  another  field  of  labor  ;  and  thea  our  Methodist  brethren 
immediately  fell  back  upon  their  old  plan  of  once  a  month.  On  what 
principle  were  more  of  their  efforts  necessary  during  the  time  that  the 
ground  was  occupied  by  a  Congregational  minister?  Were  half 
their  labors  expended  in  counteracting  his  influence  ? 

I  accommodated  my  labors  to  theirs ;  going  to  other  settlements 
whenever  Methodist  meetings  were  held  in  the  village  in  which  I  re- 
sided. My  own  family,  as  did  every  family  of  my  congregation, 
attended  their  preaching,  (though  very  few  of  the  Methodists  attended 
mine,)  and  thus  I  could  not  but  learn  the  great  frequency  with  vyhich 
"  Calvinism"  and  "  Presbyterianism"  were  made  the  theme  of  the 
preacher's  discourse.  After  one  assault,  of  more  than  common  vio- 
lence, I  prepared  a  sermon  in  reply  ;  but  finally  refrained  from  preach' 
ing  it,  through  deference  to  the  feelings  of  my  Methodist  hearers,  and 
through  the  influence  of  certain  "  peace"  principles,  falsely  so  called. 

These  facts  are  not  given,  as  possessing-  any  thing  peculiar  ;  but 
simply  as  illustrations  of  our  common  experience,  and  of  our  common 
practice.     We  have  been  silent,  till  silence  is  a  sin. 


AND  METHODISM.  17 

dice  the  minds  of  the  yoimg  and  of  the  old,  until 
many  are  made  to  regard  "  Calvinism"  as  emphati- 
cally "  the  doctrine  of  devils.'*^ 

It  affords  no  pleasure  to  expose  faults  like  these, 
but  it  is  the  dictate  neither  of  wisdom  nor  of  charity, 
that  we  shut  our  eyes  to  them.  Pj^inciples  are  in- 
volved which  some  of  the  sons  of  the  Puritans  will 
never  relinquish  or  cease  to  defe7id.  But  the  his- 
tory of  Congregationalism  shows  that  we  are  not 
hedged  in  by  denominational  lines.  Presbyterians 
and  Congregationalists  meet,  and  have  always  met, 
and  interchanged  labors,  with  the  utmost  cordiality. 
The  names  of  Scott,  and  Robert  Hall,  and  Milnor, 
are  cherished  by  us,  with  the  most  affectionate  re- 
gard ; — the  more  heartfelt^  if  possible,  not  because 
they  were  without  denominational  preferences, — but 
because  they  rose  superior  to  them.  And  toherever 
true  Christian  candor  is  exhibited,  it  meets  from  us 
a  prompt  and  hearty  response.  This  is  true  Chris- 
tian union.  Without  this,  union  is  hollow-hearted 
and  mischievous. 

Under  the  influence  of  such  views,  it  is  with 
commingled  feelings  of  reluctance  and  of  pleasure 
that  I  engage  in  the  present  undertaking.  It  is 
with  reluctance,  because  I  cannot  expect  that  my 
motives  will  be  fully  appreciated  ;  but  what  is  more, 
different  bodies  of  the  sacramental  host  will  seem,  to 
be  arrayed  against  each  other.  Instead  of  combining 
their  energies  against  the  common  foe,  they  seem  to 
present  a  divided  front,  even  upon  the  field  of  battle. 

But  with  all  this,  there  is  mingled  a  feeling  of 
pleasure.  This  arises  from  a  perfect  conviction  of 
the  truths  w^hich  I  am  to  maintain,  and  which  are 


18  CONGREGATIONALISM 

often  misunderstood  and  misrepresented ;  truths 
which  were  so  dear  to  our  fathers,  and  for  which 
they  suffered  the  loss  of  all  things  ;  truths  which  lie 
at  the  foundation  of  all  liberty^  civil  and  religious. 

In  entering  that  portion  of  the  field  which  has 
remained,  hitherto,  almost  untrodden,  I  am  not  con- 
scious of  being  actuated  by  party  feelings.  On  the 
contrary,  I  am  conscious  of  higher  motives  than 
those  of  a  sectarian  character. 

It  is  not  my  object  to  attack  others,  but  to  defend 
ourselves,  and  to  defend  the  truth.  In  doing  this,  I 
must,  necessarily,  expose  error,  and  the  character  of 
the  means  by  which  error  is  propagated,  and  truth 
opposed.  Congregationalists  have  too  long  slum- 
bered over  this  matter.  We  have  too  long  been  dis- 
obedient to  the  inspired  injunction,  "  Contend  ear- 
nestly FOR  THE  FAITH  WHICH  WAS  ONCE  DELIV- 
ERED UNTO  THE  SAINTS."  Our  sileucc  has  been 
construed  into  a  consciousness  of  our  weakness. 
The  assertion  has  been  openly  made  that  we  "  dai^e 
not  defend  the  j)ecnliarities  of  our  systemr 

These  are  some  of  the  circumstances  and  the 
motives  under  which  this  work  is  undertaken.  I 
now  call  attention  to  the  manner  in  which  I  purpose 
to  accomplish  my  design. 

My  first  object  will  be,  to  exhibit  the  leading 
features  of  Co?igregatio7ialism, — both  the  theory^ 
and  its  developments  in  practice. — and  to  repel 
certain  objections  and  unjust  charges  which  have 
heen^  and  are  stilly  ivith  great  frequency,  made 
against  it ;  and  then  to  examine  that  system  which 
we  are  often  urged  to  substitute  for  "  the  old 
paths.'''' 


IL 


"  These  speak  evil  of  those  things  which  they  know  not  " 

Jude  10. 

Principles  of  Congregationalism — Based  only  on  the  Scriptures — Congregation- 
alism Republican — Consociation — Association— General  Association — Councils 
— Presbyterianism — Protestant  Episcopacy — Episcopal  Methodism. 

The  starting  point  in  the  Congregational  system  is 
this,  The  Bible  is  the  only  authoritative  rule 

OF   FAITH  AND  PRACTICE  IN  RELIGION.        We  hold, 

that,  according  to  the  Bible,  every  particular  church 
is  an  ecclesiastical  republic,  authorized  to  derive  its 
own  rules  and  doctrines  from  the  Word  of  God,  and 
to  apply  them  in  practice.  Accordingly,  every  Con- 
gregational Church  adopts  for  itself  its  own  Confes- 
sion of  Faith  and  Covenant.  No  man  or  body  of 
men  may  legislate  over  us  in  ecclesiastical  matters. 
We  have  our  Consociations  of  Churches,  or  Conferen- 
ces, or  Conventions,  and  our  District  Associations  and 
General  Associations  of  Ministers ;  but  these  are  not 
authorized  to  legislate  over  the  individual  Churches. 
Every  Congregational  Church  adopts  its  own  prin- 
ciples of  intercourse  with  other  churches.  The  bro- 
therhood admit  candidates  to  the  privileges  of  mem- 
bership ;  they  perform  the  various  acts  of  discipline  ; 
they  choose  their  own  ministers,  and  other  officers, 
and  all  without  the  necessity  of  submitting  their  ac- 


20  CONGREGATIONALISM. 

tion  to  the  revision  of  any  individual  or  body  of  men , 
any  farther  than  may  be  necessary  to  secure  Chris- 
tian confidence  and  ecclesiastical  intercourse.  If 
churches  unite  in  consociation  j  or  otherwise,  of  course 
the  body  thus  constituted  adopts  such  rules  as  it  sees 
fit,  consistently  with  the  fundamental  principles  al- 
ready acknowledged. 

The  great  difficulty  with  many  who  oppose  our 
ecclesiastical  system  is  this  ;  either  they  do  not  un- 
derstand its  principles^  or  they  do  not  enter  into  its 
spirit.  They  seem  to  have  no  idea  of  republican- 
ism  in  a  Church.  They  are  just  in  the  condition  of 
foreigners,  subjects  of  monarchical  governments,  tra- 
velling in  our  free  country.  The  subjects  of  a  mon- 
archy see  every  thing  through  ??ioiiarchical  specta- 
cles. All  their  reasonings,  all  their  remarks,  show 
this.  They  cannot  forget  or  lose  sight  of  their  old 
principles  and  prejudices ;  and  therefore  their  jour- 
nals abound  in  inferences  unfavorable  to  republican- 
ism, and  laudatory  of  monarchy.  They  cannot  un- 
derstand our  system,  because  they  are  not  republicans 
either  in  theory  or  practice  or  heart.  Consequently 
they  never  represent  republicanism  fairly. 

Just  so  it  is  with  those  who  have  never  enjoyed 
the  privileges  of  republicanism  in  the  Church.  Ac- 
cording to  Episcopal  Methodism,  the  clergy  rule  the 
Church  ;  the  clergy  legislate ;  they  frame  the  rules 
of  discipline,  and  apply  them.  That  system  leaves 
nothing  to  the  people  but  to  ohey^  and  pay  their 
•'  quarter ageP  The  clergy  prescribe  the  articles  of 
belief  If  the  articles  of  faith  are  ever  altered,  the 
people  have  no  voice  in  the  matter ;  they  have  only 
to  say  "  amen,"  or  leave  the  church. 


AND  METHODISM.  21 

Now,  how  is  it  possible  that  those  who  are  im- 
bued with  the  spirit  of  such  a  system — who  are  al- 
ways accustomed  to  look  through  the  medium  of 
such  a  prejudice  as  that  system  must  necessarily  beget, 
and  without  which  it  could  not  continue  to  exist — 
how  is  it  possible  that  they  should  so  enter  into  the 
spirit  of  republicanism  in  religion,  as  rightly  to  under- 
stand Congregationalism,  or  rightly  to  represent  it  ? 
So  far  from  this,  whenever  they  think  of  a  book  upon 
Church  order  or  doctrine  which  they  call  ours,  they 
regard  it  as  imposed  upon  ?/5,  just  as  the  Book  of  Dis- 
cipline is  upon  them.  When  they  speak  of  the  Say- 
brook  Platform,  they  seem  to  regard  it  as  one  of  our 
books  of  statutes^  every  doctrine  of  which  we  must 
receive,  and  every  principle  of  which  we  are  hound 
to  practice.  Or  when  they  speak  of  Calvin,  they 
seem  to  regard  him  as  the  founder  of  our  system,  just 
as  Wesley  is  of  Methodism.  Nothmg  could  he  far- 
ther frora  the  fact.  While  all,  who  call  themselves 
Calvinists,  do  believe  that  the  doctrinal  views  of  Cal- 
vin are,  in  the  main,  in  accordance  with  the  Scrip- 
tures— as  distinguished  from  Arminianism. — yet 
we  do  not  adopt  all  his  views,  or  all  his  principles. 
The  Methodist  Book  of  Discipline  is  like  a  bullet- 
mould  ;  it  runs  all  who  adopt  it  as  nearly  alike  as 
the  nature  of  the  materials  and  of  circumstances  will 
admit.  Go  from  Maine  to  Iowa,  and  you  will  see 
the  truth  of  this  remark.  But  you  find  every  shade 
and  variety  of  Calvinists.  They  are  found  among 
Congregationalists,  and  Presbyterians,  and  Baptists, 
and  Episcopalians,  and  there  is  even  a  denomination 
of  Calvinistic  Methodists.  Among  these  denomina- 
2* 


22  CONGREGATIONALISM 

lions  there  is  every  shade  of  belief.  They  are  called 
Calvi7iists,  to  distinguish  them  from  those  who  hold 
the  opposing  system  of  Arminiafiism.  Some  of 
these  denominations  have  their  Books  of  Discipline, 
which  unite  the  various  churches  of  each  denomina- 
tion into  one  body,  constituting,  in  theory,  one  charch. 
But  with  Congregationalists  it  is  not  so.  With  us, 
every  particular  church  is  a  little  republic.  If  any 
wish  to  know  what  we  believe,  they  must  study  the 
Confessions  of  Faith,  and  the  Covenants  of  the  indi- 
vidual churches.*  They  must  enter  into  the  spirit  of 
religious  republicanism.  They  must  think  of  each 
particular  church  as  a  religions  commonwealth ; 
under  subjection  to  no  foreign  yoke  ;  all  its  members 
freemen  in  Christ  Jesus,  regulating  their  own  affairs, 
subject  only  to  their  divine  Head.  The  Saybrook 
Platform,  the  Catechism,  and  Calvin,  are  all  tried  by 
the  Bible,  and  are  in  no  sense  binding  upon  us,  ex- 
cept as  our  own  judgment  and  conscience  admit  them 
to  teach  the  truth. 

Having  thus  alluded  to  some  of  the  Republican 
principles  of  our  system,  let  us  trace  them  in  their 
natural  operation.  The  history  of  this  church  t  may 
be  taken  as  an  illustration. 

Certain  Christians  in    this   community  became 

*  It  is  confidently  believed  that  no  ejqual  number  of  churches  of 
any  denomination  exhibit  a  greater  degree  of  intelligent  and  harmoni- 
ous belief,  than  is  found  among  Congregationalists.  The  funda- 
mental doctrines  upon  which  we  unite  as  a  basis,  and  the  nature  of 
our  ecclesiastical  organization,  causing,  as  it  does,  a.  sense  oUndivid- 
rial  responsibility  to  press  upon  the  people,  combine,  as  we  think,  to 
produce  this  result. 

t  South  Norwalk,  Ct. 


AND  METHODISM.  23 

desirous  of  establishing  a  Congregational  church  in 
this  place.     They  proceeded  to  make  their  own  pre- 
liminary arrangements,  in  connection  with  their  pas- 
tor and  those  with  whom  they  were  in  covenant.     In 
doing  this,  they  were  guided  only  by  a  regard  for 
their  own  interests,  and  for  the  general  interests  of 
the  Redeemer's  kingdom.     They  adopted  their  own 
Confession  of  Faith  and  Covenant,  and  their  own 
Rules  of  Discipline.      They  made  arrangements  to 
erect  a  house  of  worship,  and  to  retaiii  it  in  their 
own  name.     They  appointed  church  officers  ;    they 
sought  a  pastor.      In   all   these   things  there  was 
none  to  dictate  ;  no  man  or  body  of  men  could  claim 
the  right  to  intermeddle  in  their  affairs,  except  as 
this  church  might  desire  their  counsel,  or  their  aid. 
And  thus  they  may  go  on,  if  they  please,  to  the  end 
of  time.     There  is  the  Saybrook  Platform,  and  other 
forms,  but  they  have  no  authority  over  us,  except 
tlie  authority  of  truth  ;  nothing  has  authority  except 
the  Bible,  and  whatever  we  see  fit  to  adopt,  as  ac- 
cording with  that  inspired  directory.     This  church 
is  a  perfect  republic.     The  majority  rule^  under  the 
Great  Head  of  the  Church.     Our  articles  of  faith 
are  our  oimi  belief     Our  forms  of  procedure  are  our 
own.     No  body  of  men  stereotype  these  matters  for 
us,   deciding  beforehand,  perhaps  before  we  were 
born,  what  we  must  believe  and  practice.     If,  under 
the  increasing  light  of  God's  word  and  providence, 
our  views  of  truth  and  of  duty  are  altered  or  modified, 
we  can  alter  our  articles  and  our  forms.     No  human 
authority  may  dictate  to  us  in  these  matters.    Those 
who  are  unwilling  to  submit  to  such  a  government  as 


24  CONGREGATIONALISM 

this,  are  unfit  to  enjoy  its  privileges ;  they  have  no 
right  to  enjoy  them  ;  they  should  be  content  to  go 
elsewhere. 

But  as  men  are  social  beings,  so  churches  should 
be  social.  Congregationalists,  therefore,  adopt  the 
principle  of  a  union  of  churches.*  In  respect  to  the 
intimacy  ^ndi  permanency  of  union,  Congregational- 
ists differ  among  themselves.  In  Connecticut  this 
union,  with  the  exception  of  a  few  churches,  is  per- 
7nanent  under  the  name  of  Consociation.  A  Con- 
sociation is  a  union  of  several  contiguous  churches, 
with  their  pastors.  At  all  the  meetings  of  Consocia- 
tion, every  consociated  church  has  a  right  to  be 
present  by  its  pastor  and  delegate  ;  and  in  these 
meetings  all  have  equal  rights.  But  the  power  of 
the  delegates  (which  is  but  the  power  of  the  people) 
is  almost  always  greater  than  that  of  the  clergy  ;  for 
there  are  commonly  some  churches  destitute  of  set- 
tled pastors ;  and  as  none  but  settled  pastors  have 
the  right  of  voting  in  these  bodies,  the  delegates  usu- 
ally outnumber  the  clergy.  Farther  than  this  ;  the 
pastors  are  themselves,  in  reality,  representatives  of 
the  people,  for  they  are  the  free  choice  of  the  people  ; 
they  are  not  imposed  upon  them  by  some  other 
power. 

In  the  meetings  of  Consociation  any  question  of 
general  interest  to  the  churches  is  discussed.  But 
this  is  merely  an  advisory  body  ;  it  has  no  authority 
over  the  individual  churches.  It  is  designed  to  fur- 
nish mutual  counsel  and  spiritual  aid  to  the  churches 
composing  it,  and  to  be  a  bond  of  union  in  interest 

*  Upham's  Ratio  Disciplinae,  §  17.  (10.") 


;  AND  METHODISM.  25 

and  in  effort.  It  has,  of  course,  the  right  to  prescribe 
the  terms  on  which  its  privileges  are  to  be  enjoyed. 

Besides  this  body,  there  are  Associations  of  Min- 
isters ;  the  ministers  of  each  particular  Consociation. 
They  unite  in  reference  simply  to  their  ministerial 
duties  ;  they  possess  no  judicial  authority  over  the 
churches.  There  is  also  a  General  Association,  com- 
posed of  delegates  from  the  local  associations.  This 
body  is  hkewise  destitute  of  all  judicial  authority. 

With  truth,  and  with  emphasis,  may  it  be  said  of 
those  who  enjoy  the  privileges  and  blessings  of  such 
a  system,  they  are  freemen  in  Christ  Jesus.  Is  not 
this  system  dictated  alike  by  reason  and  by  revela- 
tion ?  Does  it  not  recommend  itself  to  every  man's 
judgment,  and  conscience,  and  heart  ?  Who  calls 
this  system  a  yoke  of  iron  ?  Who  fears  to  assume 
such  a  yoke  ?  Is  it  not  the  yoke  of  Christ?  It  bears 
upon  all  alike  ;  for  each  chiu'ch  is  composed  of  mem- 
bers of  the  same  community ;  no  one  among  them, 
or  from  abroad,  may  "  lord  it  over  "  them.  If  this  is 
not  liberty,  what  is  liberty  7 

Methodists  not  unfrequently  refer  to  the  agency 
of  Consociations  in  installing  and  dismissing  pastors  ; 
and  very  incorrect  ideas  have  been  entertained  re- 
specting this  matter.  They  seem  to  regard  the 
povv^ers  of  a  Consociation  as  analogous,  on  these 
points,  to  those  possessed  by  a  Methodist  bishop. 
Now  let  it  be  remembered,  that  a  Consociation  is 
'merely  an  advisory  body :  that  it  possesses  no  judi- 
cial authority*     Of  course  the  decisions  of  Conso- 

*  I  am  aware  that  there  is  some  diversity  of  opinion  among 
Congregationalista  respecting  the  nature  and  powers  of  Consociation. 


26  CONGREGATIONALISM 

elation  may  differ  from  the  judgment  of  a  particular 
church,  but  then  its  decisions  are  advice^  and  not 
mandates.  If  a  church  persists  in  its  wishes  and 
its  views  of  duty,  Consociation  pretends  to  no  autho- 
rity to  control  it.  As  no  pastor  is  forced  upon  a 
church,  so  they  are  not  obhged  to  retain  him  longer 
than  they  themselves  consent.  If  a  case  occur,  se- 
riously affecting  Christian  faith  or  practice,  other 
churches  are  not  bound  to  remain  consociated  with  a 
church  which  is  thus  delinquent ;  though  they  may 
not,  necessarily,  cease  to  regard  it  as  a  church. 

Other  denominations,  and  even  some  Congrega- 
tionalists,  do  not  seem  to  understand  the  nature  of  a 
union  of  churches,  whether  in  Consociation  or  other- 
wise. The  general  object  of  a  union  of  churches  is 
similar  to  that  for  which  Christians  are  associated 
i7tto  churches — their  mutual  benefit  by  advice,  watch- 
fulness, and  admonition.  The  powers  of  associated 
churches  are  those  of  a  Council ;  and  the  peculiarity 
of  a  Consociation,  by  which  it  is  distinguished  from 
any  other  Council  is,  it  is  a  standing  or  permanent 
Council,  securing  frequent  and  regular  intercourse 
of  the  churches.  Few  churches  out  of  Connecticut 
are  united  in  Consociation.  If  occasions  occur,  in* 
churches  not  consociated,  in  respect  to  which  the  aid 
of  a  Council  is  desired,  several  churches — more  or 
less — are  requested  to  convene,  by  their  pastors  and 
delegates,  in  that  capacity.  In  such  cases,  every 
Council  is  confined  to  the  object  for  v/hich  it  was 
called,  and  ceases  to  exist  at   the  moment  of  its  ad- 

I  have  asserted  what  I  suppose  to  be  correct  in  theory,  and  in  ac- 
cordance with  the  commonly  received  opinions. 


AND  METHODISM.  27 

journment.  A  Consociation,  on  the  contrary,  is  a 
^permanent  body,  composed  of  all  those  churches 
and  their  pastors  which  see  fit  to  unite  in  that  rela- 
tion, for  the  purpose  of  promoting  the  peace,  the  puri- 
ty, and  the  efficiency  of  the  churches.  They  are  thus 
not  left  as  so  many  isolated  bodies  ;  there  are  bonds 
of  union,  uniting  them  together  as  perfectly  as  is 
consistent  with  the  independence  of  the  individual 
churches. 

This  subject  may  be  iUustrated  from  the  political 
history  of  our  nation.  Previous  to  the  adoption  of 
the  present  Constitution  of  the  United  States,  there 
was  a  union  of  the  States  on  a  principle  more  loose 
and  inefficient.  Experience  proved  it  to  be  too  loose 
and  inefficient  to  answer  the  purposes  of  govern- 
ment for  so  extensive  a  country.  It  was  a  confede- 
ration of  several  States,  with  no  common  head.  For 
the  purposes  of  defence,  of  revenue,  &c.,  it  was  found 
to  be  utterly  inadequate.  In  order  to  secure  certain 
great  objects  the  present  Constitution  was  adopted, 
in  which  the  several  States  resigned  certain  rights 
to  the  General  Government. 

Now,  such  principles  of  consolidation  under  one 
government,  are,  manifestly  necessary  in  civil  gov- 
ernment. There  must  be  powe?^, — not  the  mere 
power  of  truth, — hut  p)hysical  power, — the  power  to 
coerce.  But  in  matters  of  conscience  and  of  religion, 
it  is  not  so.  In  respect  to  these,  there  may  be  no 
power,  hilt  the  poiver  of  truth  and  love.  Hence,  no 
such  system  of  consolidation  is  necessary.  It  is  not 
only  unnecessary,  but  we  believe  it  to  involve  a 
violation   of  the  fundamental  principles  of  Christ's 


28  CONGREGATIONALISM 

kingdom  in  this  world.  Intercourse  and  co-operationtj 
to  a  certain  extent,  are  indeed  necessary.  But  we 
hold  it  to  be  sl  first  principle,  that,  as  every  man  is  to 
give  account  of  himself  to  God,  no  system  of  church 
government  may  be  adopted,  which  places  individual 
9nen  or  individual  churches  under  the  judicial  con- 
trol of  others.  We  are  not  only  endowed  with  rights^ 
we  are  intrusted-  with  duties  and  responsibilities, 
which  we  may  neither  transfer  to  others,  nor  permit 
to  be  merged  in  a  consolidated  mass.  We  find  no 
such  examples  in  the  Bible,  hut  the  contrary. 
Churches  are  there  never  spoken  of  except  as  i7idi- 
vidual  churches,  with  their  appropriate  duties,  which 
they  are  specifically  directed  to  perform,  and  how  to 
perform  them.  If  they  would  secure  the  approbation 
of  their  divine  Master,  they  7nust  retain  such  an  or- 
ganization as  iDill  admit  of  practical  obedience. 
An  union  like  that  in  our  civil  government, /or6zc?5 
the  discharge  of  various  duties  specified  in  the  Bible  ; 
for  that  union  is  formed  only  by  the  resignation  of 
certain  rights,  and  the  transfer  of  certain  duties. 
The  very  object  of  such  an  union  is,  to  constitute  a 
power  above  the  individual  bodies  composing  the 
union.  Accordingly,  in  the  Presbyterian  Church,  for 
example,  the  transactions  of  a  particular  chiu'ch, 
(or  rather  of  its  officers),  are  judicially  reviewed  by 
the  Presbytery  with  which  that  church  is  connected. 
The  transactions  of  the  Presbytery  are  judicially  re- 
viewed by  the  Synod ;  and  these,  under  the  old  system, 
by  the  General  Assembly.  The  evils  of  this  order 
of  things  have  been  admitted  by  many  Presbyte- 
rians themselves.    Accordingly,  the  "  Constitutional  " 


AND  METHODISM.  29 

General  Assembly  is  only  an  advisory  body  ;  all  j«^- 
dicial  acts  terminate  in  the  Synod  ;  while  many 
leading  minds  in  the  Presbyterian  Church  would 
prefer  that  they  should  terminate  in  the  Presbytery. 

For  the  Protestant  Episcopal  .Church  the  same 
analogy  is  claimed  with  our  civil  government.  I 
say  clai?ned, — but  with  what  truth  7  In  that  de- 
nomination, notwithstanding  there  is  a  lay  represen- 
tation, the  reins  of  government  are  in  fact  held  by 
the  clergy.  In  voting,  such  principles  are  acknow- 
ledged, that  nothing  can  be  done  without  the  concur- 
rent vote  of  the  clergy.  In  the  House  of  Delegates  the 
clergy,  from  their  privilege  (if  they  choose  to  assert  it) 
of  voting  separately  from  the  lay  delegates,  hold,  in 
fact,  a  veto  power  upon  every  act  of  the  people  ; 
while  the  bishops  possess  a  veto  power  over  both. 

But  what  shall  be  said  of  the  system  of  Episcopal 
Methodism  ?  Its  friends  claim  for  that,  too,  ayialogy 
loith  our  civil  government  !  I'his  has  been  as- 
serted in  this  place,  and  it  is  boldly  set  forth  in  their 
published  works.  Now  there  is,  truly,  a  gradation 
of  poiver,  from  the  class-leader  upwards  to  General 
Conference.  But  what  is  the  basis  of  that  power  ? 
and  who  constitute  the  bodies  by  which  that  power 
is  exercised  ?  For  the  present  it  is  enough  to  say, 
that  not  a  particle  of  that  power  is  in  the  people  ; 
not  a  representative  of  the  jjeople  is  found  in  any 
ecclesiastical  body  among  them ;  not  a  lay  member 
is  found  in  the  General  or  Annual  Conferences ;  and 
if  found  in  any  other  body,  he  is  appointed,  not  by 
the  people,  but  in  many  cases  directly,  and  in  every 
other  case  virtually,  by  the  clergy.     I  design  to  ex- 


30  CONGREGATIONALISM 

amine  that  system,  in  the  proper  place,  but  I  refer  to 
it  now  for  the  purpose  of  remarking,  that  under  any 
system  of  consoHdation,  the  right  of  an  ultimate,  final 
decision  is  taken  from  the  individual  churches  where 
it  was  placed,  as  we  maintain,  by  the  Great  Head  of 
the  Church.  I  shall  not  now  re-argue  the  rights  of 
individual  churches,  as  those  who  wish  to  see  the  ar- 
gument in  a  condensed  form  can  obtain  it  in  Congre- 
gational Tract  No.  I.,  the  substance  of  which  has 
been  briefly  referred  to.  There  our  argument  is 
chiefly  scriptural ;  but  if  the  Scriptures  were  less  ex- 
plicit on  those  points,  are  not  the  principles  which 
we  maintain  such  as  to  commend  themselves  to  every 
man's  reason  and  conscience  ?  And  does  not  the  his- 
tory of  the  church  warn  us  against  the  insidious,  but 
inevitable  encroachments  of  power,  unless  resisted  at 
the  threshold  ?  Does  not  the  history  of  the  world 
teach  us,  that  the  natural  tendency  of  every  govern- 
ment administered  by  man  is,  to  accumulate  all 
power  within  and  around  itself?  It  was  on  this 
ground  that  opposition  was  raised  against  the  adop- 
tion of  our  National  Constitution.  And  is  not  this 
principle  an  universal  one?  May  not  the  spirit  of 
ambition  invade  the  Church  as  well  as  the  ^tate  7 
Christians,  even  the  best,  are  but  men,  possessed  of 
like  passions  with  other  men.  The  race  of  Diotre- 
phes  is  not  yet  extinct.  Will  the  peace  and  purity 
of  the  churches  be  promoted,  by  transferring  the 
management  of  them  from  the  hands  of  those  who 
are  most  concerned  ?  Shall  we  renounce  that  ab- 
horred dogma  of  "  the  divine  right  of  kings,"  and  yet 
permit  others  to  "  lord  it "  over  us  in  spiritual  matters  ? 


AND  METHODISM. 


31 


Above  all,  can  we  improve  upon  the  wisdom  of  In- 
spiration ? 

Do  such  questions  as  these  need  to  be  argued 
with  republicans?  Is  there  any  thing  more  surpris- 
ing, than  that  republicans  should  look  with  suspicion 
upon  these  free  principles  in  church  government,  and 
upon  those  who  advocate  them  ?  Is  liberty — reU- 
gious  liberty — so  fraught  with  danger  ?  Is  it  even 
odious  and  irksome  ?  Why  is  it  so  difficult  to  ob- 
tain, even  from  the  people,  a  candid  hearing  in  behalf 
of  these  principles  ?  Why  is  it  that  so  many  minds 
are,  at  this  moment,  ransacking  the  universe  for  objec- 
tions to  break  the  force  of  these  arguments  ?  More 
ready  to  listen  to  the  claims  of  3.  religious  Monarchi/, 
or  of  a  religious  Aristocracy^  than  to  the  claims  of 
religious  Republica?iis7n,  though  urged  by  the  au- 
thority of  Christ  ? 

Where,  let  me  now  ask,  have  these  principles  of 
Congregationalism  prevailed  ?  I  ask  this,  in  order  to 
refer  to  the  manner  in  which  the  land  where  they 
have  especially  prevailed,  has  been  designated 
"  The  land  luhere  they  hung  Quakers  and  witches  /" 
Do  these  revilers  of  New  England  know  the  origin 
of  those  institutions  which  render  New  England  the 
glory  of  all  lands  ?  Do  they  know  who  sowed  it, 
broadcast,  with  common  schools,  and  with  acade- 
mies, and  colleges,  and  churches  ?  Do  they  know 
what  land  originated  American  Missions,  home  and 
foreign,  and  almost  every  other  cause  which  blesses 
mankind  ?  Did  they  ever  hear  of  Plymouth  Rock, 
and  the  Charter  Oak  ;  and  of  Concord,  and  Lexing- 
ton, and  Bunker  Hill  ?     Do  they  know  that  New 


32  CONGREGATIONALISM 

England  kindled  the  beacon  of  the  Revohition,  and 
furnished,  probably,  more  than  half  of  the  men  and 
the  money  to  carry  on  that  contest  ?  "  The  land 
lohere  they  hung  Quakers  and  witches  /"  Is  that 
the  way  to  characterize  New  England,  in  the  pre- 
sence of  those  whose  fathers  suffered  and  bled  for 
these  principles  and  these  privileges  ?  Is  that  the 
way  to  designate  the  soil  that  was  fattened,  not  "only 
by  the  ashes  of  the  dwellings  of  your  sires,  but  by 
their  blood  ? 

Who  are  these  revilers  of  New  England  ?  Where 
did  they  originate  ?  We  know  the  origin  of  the  re- 
ligious system  under  which  some  of  them  have  been 
trained,  and  into  the  spirit  of  which  they  have  been 
baptized.  Its  origin  was  a  man  who,  however 
worthy  in  other  respects,  showed  himself  to  be,  as 
he  declared,  "  7io  repiihlican^^^  either  in  religion  or  in 
politics.  They  glory  in  a  system  framed  by  a  man 
who  wrote  a  pamphlet  to  his  followers,  while  the 
Revolutionary  contest  was  raging,  calling  upon  them 
to  lay  down  their  arms  and  submit  to  his  king.  Yes, 
while  those  who  inherited  the  spirit  of  our  Puritan 
fathers,  were  "jeoparding  their  lives  unto  death  in  the 
high  places  of  the  field,"  the  master  spirit  of  their 
system  was  calling  upon  all  whom  he  could  influ- 
ence, to  hold  out  their  hands  and  receive  the  chains 
of  a  foreign  despot. 

"  The  land  where  they  hung  Quakers  and 
witches !  "*     That  slander  should  blister  the  tongue 

*  The  sentiments  upon  which  we  are  animadverting  (and  the 
expression  quoted  above  seems  to  have  been  the  real  text  of  the  dis- 
courses) were  uttered  in  the  presence  of  one  of  the  most  numerous 


AND  METHODISM.  33 

that  utters  it.  However  true  it  is  in  fact,  never 
was  there  a  charge  more  calumnious.  This  it  will 
be  my  object  to  show  in  its  place. 

As  we  proceed,  let  no  one  yield  his  judgment, 
where  his  judgment  is  not  convinced ;  but  let  him 
yield  a  candid  hearing  ;  that  no  argument  may  be 
deprived  of  its  force  because  of  some  imaginary  dif- 
ficulty at  some  other  point.  When  we  arrive  at 
these  different  points,  it  may  be  found  that  those 
difficulties  are  the  result  of  a  total  misajyprehension. 
In  this  matter  we  all  have  common  interests,  and 
common  responsibilities.  I  appear  as  no  man's  ene- 
my, but  to  inquire  for  truth,  and  for  the  path  of  duty. 
Why  should  we  not,  in  these  matters,  place  ourselves 
at  the  feet  of  the  Great  Teacher?  Do  any  of  us 
presume  to  place  human  wisdom  and  human  expe- 
rience before  divine  wisdom  and  divine  authority  ? 
I  shall  endeavor  to  examine  the  various  principles 
which  I  propose  to  discuss,  in  the  light  of  revelation. 
I  shall  examine  them  freely ;  I  shall  endeavor  to  do 
it  candidly. 

Methodist  congregations  in  this  region  ;  and  yet  not  a  murmur  or  a 
whisper  of  disapprobation  of  them  has  ever  reached  the  public  ear 
from  that  quarter.  Nothing  could  more  strikingly  elucidate  the  spirit 
and  tendency  of  the  system,  under  the  influence  of  which  those  audit- 
ors had  been  trained. 


III. 


"  Thus  saith  the  Lord,  *  Stand  ye  in  the  ways  and  see,  and 

ASK    FOR    the   old    PATHS,  WHERE    IS    THE    GOOD    WAY,    AND    WALK    YE 
THEREIN,  AND  YE  SHALL  FIND  REST  FOR  YOUR  SOULS.'  " — JeR.  6  :    16. 

"  The  old  Paths" — "  Statute  Lav/"  and  "  Common  Law" — Congregationalism  a 
system — Congregationalism  previous  to  the  Reformation — Congregationalism 
alone  secures  the  ecclesiastical  rights  of  individuals  and  of  individual  Churches 
— Episcopal  Methodism  an  Aristocracy — Tendencies  of  Clerical  Power — 
Congregationalism  the  Reformatory  Principle. 

It  seems  to  have  been  a  desire  for  somethiiig 
new,  that  led  to  the  commission  of  the  first  sin  in 
Paradise, 

"  Which  brought  death  into  the  world,  and  all  our  woe," 

This  restlessness  seems  to  be  a  characteristic  of 
the  human  mind,  and  most  especially  of  the  mind  of 
fallen  man.  Hence,  even  the  "  old  paths"  of  the 
Bible  are  often  forsaken,  that  men  may  follow  the 
guidance  of  human  wisdom  and  experience. 

In  the  preceding  chapter  we  took  a  bird's-eye 
view  of  the  '•  good  way"  which  our  fathers  trod,  and 
which  was  marked  out  for  them  on  the  chart  of  eter- 
nal truth.  It  was  then  remarked,  that  it  appeared 
exceedingly  difficult  for  those  who  have  been  trained 
under  other  principles  of  church  order,  to  understand 
the  true  nature  of  Congregationalism^  and  the  basis 


CONGREGATIONALISM,  ETC.  35 

upon  which  it  rests.  This  always  surprises  us  ;  for, 
to  our  eyes,  nothing  appears  more  simple,  either  in 
its  principles,  or  in  its  operations. 

An  illustration  occurs  which  may  aid  in  convey- 
ing a  correct  idea  of  the  leading  features  of  Congre- 
tionalism,  and  in  fastening  it  upon  the  memory. 

We  often  meet  with  the  phrases,  '•  Statute  Law^'^ 
and  "  Common  LawP 

By  the  term  ''  Statute  Law,"  is  meant,  the  laws 
which  are  enacted  by  the  state  or  national  legisla- 
ture. All  such  laws  are  formally  enacted,  and  are 
compiled  into  codes.  All  their  force  depends  upon 
some  known  act  of  the  legislature.  In  the  applica- 
tion of  these  laws,  all  that  is  necessary  is,  to  consult 
the  statutes,  and  follow  the  letter  of  the  law. 

'•  Common  Law"  is  different.  Such  laws  do  not 
originate  in  acts  of  a  legislature ;  neither  are  they 
written  down  in  a  code,  as  statute  laws  are,  but  are 
scattered  through  the  records  of  the  courts  of  justice, 
and  books  of  reports  and  judicial  decisions,  and  the 
treatises  of  learned  men  of  the  legal  profession. 
They  are  sometimes  called  the  monuments  and  evi- 
dences of  our  legal  customs.*  If  a  collection  of  them 
should  be  made,  the  book  containing  them  would 
possess  no  authority^  except  as  the  individual  cases 
of  common  law  have  authority.  All  the  authority, 
all  the  binding  force  of  these  laws  would  rest  upon 
well  known  and  established  principles. 

Nov\^,  do  not  understand  me  as  saying  that  this 
illustration  holds  in  every  'particular.  A  candid 
mind  can  perceive  my  object,  and  the  bearing  of  the 
illustration,  as  we  proceed  to  apply  it. 

*  Encyplopaedia  Americana,  Art.  Common  Law. 


36  CONGREGATIONALISM 

Most  Christian  denominations,  as  the  Presbyte 
rian,  Episcopal,  and  the  Methodist,  are  governed, 
chiefly — I  might,  perhaps,  say  entirely — by  what 
might  be  termed  Statute  Law.  They  have  their 
Books  of  Discipline,  according  to  which,  and  accord- 
ing to  which  only^  they  are  guided  in  all  ecclesiastical 
matters.  If  a  case  of  church  order  or  of  discipline 
arises,  you  will  hear  them  constantly  referring  to 
"  the  book  ;"  by  which  they  mean,  their  Book  of  Dis- 
cipline. In  these  cases,  and  in  every  case,  their 
"  books"  are  as  truly  statute  laws,  as  legislative  en- 
actments are  statute  laws  in  civil  matters.  There  is, 
indeed,  a  marked  difference,  in  some  important  res- 
pects, between  the  "books"  of  different  denomina- 
tions. In  the  Presbyterian  book,  the  bottom  of 
almost  every  page  is  crowded  with  references  to  the 
Bible.  With  the  Methodist  Book  of  Discipline,  and 
for  a  very  good  reason,  .the  case  is  entirely  different. 
In  all  that  is  peculiar  to  Episcopal  Methodism, — its 
organization  and  its  discipline, — its  episcopacy,  with 
three  orders,  practically,  in  the  ministry, — its  powers 
of  the  clergy, — its  conferences,  quarterly,  annual, 
and  general,  — its  bishops,  presiding  elders,  and  itin- 
erant clergy, — its  mode  of  disciplining  offending 
members, — its  mode  of  appointing  all  officers,  and  of 
administering  the  temporal  and  spiritual  affairs  of 
the  church, — its  funds,  accumulating  in  the  hands  of 
the  clergy, — every  thing  centering  in  the  clergy  ; — 
in  respect  to  all  these  things,  and  in  respect  to 
every  thing  bearing  upon  the  peculiarities  of  Metho- 
dism, there  is  not  a  solitary  scriptural  reference  which 
possesses  even  the  semblance  of  a  special  applica- 


AND  METHODISM.  37 

TiON  to  that  system.  They  profess  only  to  be 
guided  by  '•  experienced*  And  what  is  their  expe- 
rience on  these  subjects  ?  The  experience  of  a  httle 
more  than  one  hundred  years.  Truly,  such  "  paths" 
diYQfar  from  being  "the  old  paths." 

But  however  these  various  Books  of  Discipline 
may  differ  in  other  respects,  they  agree  in  this :  they 
all  are  statute  laws,  formally  adopted  by  the  appro- 
priate legislative  bodies ;  and  their  authority  is 
practically  acknowledged  by  the  people. 

With  Congregationalists  the  matter  is  entirely 
different.  We  have  no  statute  laivs,  out  of  the 
Bible,  except  the  Confession  of  Faith  and  Covenant 
of  each  particular  church;  and  these  are  merely 
evidences  of  the  manner  in  which  the  Bible  is  under- 
stood by  those  adopting  them  ;  and  they  are  adopted, 
not  by  others  for  us,  but  by  the  members  of  the  par- 
ticular churches  where  they  are  in  force.  No  human 
enactment  has  force  in  any  Congregational  church, 
except  what  that  church  sees  proper  to  acknowledge 
as  its  own.  As  Vv^e  indignantly  shake  every  human 
yoke  from  our  necks  in  civil  matters,  so  we  permit 
no  man  or  body  of  men  to  "  lord  it"  over  us  in  reli- 
gious matters. 

But  this  feature  of  Congregationalism,  so  adapt- 
ed, as  it  would  seem  to  recommend  itself  to  every 
man's  reason  and  conscience,  who  is  not  filled  with 
a  "love  of  the  pre-eminence,"  is  often  objected  to,  as 
leaving  us  upon  a  floating  island,  at  the  caprice  of 
every  wind  and  current  of  popular  excitement  and  of 

*  Book  of  Discipline,  p.  5,  edition  of  1844,  which  is  the  edition 
unifonnly  referred  to  in  this  work. 

3 


38  CONGREGATIONALISM 

popnlat*  error.  Many  look  upon  us  as  destitute  of 
fixed  ecclesiastical  pj^Jiciples, — as  possessing  no 
foundation  for  the  security  of  individual  rights, — as 
exposed  to  the  recklessness  of  party  spirit,  to  the  in- 
trigues of  ambitious  and  designing  men,  and  to  all 
the  wildness  of  fanaticism  in  doctrine  and  in  practice. 
But  we  maintain  that  our  system  is  as  efficient  a 
safeguard  as  can  be  found  in  this  imperfect  world ; 
more  safe  than  others,  for  we  trust  alone  in  the  in- 
spired Word,  and  what  is  evidently  derived  from  that 
infallible  source.  Is  ambition  to  be  mortified  by  the 
aggrandizements  of  power  ?  Or,  is  it  to  be  subdued 
by  the  magic  touch  of  the  triple  crown,  of  a  mitre, 
or  of  the  less  gaudy  trappings  of  office  and  of  rank  ? 
Are  the  interests  of  the  people  and  of  truth  safer  anp 
where  than  with  the  j?eople  themselves?  Do  not 
those,  who  fear  to  trust  the  people  with  the  right  of 
self-government,  excite  the  suspicion  that  they  regard 
themselves  as  among  the  favored  few  upon  whom 
the  mantle  of  authority  has  fallen  ?  Are  they  not 
the  very  men  whom  the  providence  of  God,  or  some- 
thing else,  will  indicate  as  the  guardians  of  the  pub- 
lic ?  Will  the  rights  and  interests  of  the  people, 
individually  or  collectively,  be  more  secure  by  com- 
mitting them  to  the  irresponsible  control  of  the  few  ? 
Shall  the  people  be  persuaded  into  the  belief  that 
they  are  not  competent  to  manage  their  own  affairs  ? 
Shall  we  not  libel  both  reason  and  revelation,  by  ad- 
mitting that  neither  the  one  nor  the  other  furnishes 
the  people  with  fixed  principles,  upon  which  they 
may  safely  rest?  Congregational  principles,  both  in 
doctrine  and  in  practice,  are,  in  fact,  as  well  estab- 


AND  METHODISM.  39 

iished  as  Common  Law  is  established  in  civil 
matters.  These  principles,  like  common  law,  are 
scattered  through  the  history  of  the  church,  from  the 
Apostles'  time  downwards,  "  in  our  one  Statute 
Book,  the  Bible,  and  in  the  writings  of  those  who  are 
guided,  authoritatively,  only  by  the  Bible  ;  and  these 
are,  emphatically,  ''  the  monuments  and  evidences 
of  our"  ecclesiastical  "customs."  Hence,  the  princi- 
ples of  Congregational  usage  have  become  as  estab- 
lished, as  well  knoion,  and  as  easily  and  certainly 
applied,  as  the  principles  ^of  Common  Laic.  In  this 
sense  we  have  a  Congregatio7ral  system :  not  a 
system  drawn  up  and  enacted  like  statute  law,  cut- 
ting and  stretching  and  vamping  every  thing  over 
the  last  of  legal  technicalities;  but  a  system  vvhich 
leaves  full  exercise  for  the  judgment  and  the  con- 
science. The  landmarks  of  this  system  are  all  found 
in  the  Bible,  marked,  as  it  were,  and  numbered,  and 
as  unchangeable  as  the  iluthor  of  that  blessed  Book. 
Among  these  principles  are,  the  rights  and  duties 
and  responsibilities  of  the  individual  churches  ;  the 
perfect  ecclesiastical  equality  of  gospel  ministers  ; 
the  nature  of  the  pastoral  office ;  the  principles  of 
church  discipline,  and  the  fellowship  of  the  churches. 
These  principles,  we  maintain,  are  distinctly, — not 
obscurely, —  but  distinctly  marked  in  the  Bible. 
We  maintain  that  they  are  recorded  there,  not  only 
as  the  loisdom,  but  the  authority  oi  God.  For  ex- 
ample, the  directions  for  church  discipline  in  the  18th 
chapter  of  Matthew,  and  in  the  5th  chapter  of  1st 
Corinthians,  are  authoritative  directions.  In  like 
manner,  for  all  the  leading  features  of  Congregation- 


40  CONGREGATIONALISM 

alismwe  plead  divine  authority/.  Show  us  that  the 
Bible  does  not  thus  teach,  or  that  it  teaches  differently 
from  these  principles,  and  we  are  ready  to  renounce 
them.  But  until  this  is  done,  argument  and  ridicule 
fall  7iot  on  us,  but  on  the  divine  Author  of  this  sys- 
tem. 

There  is  a  sense,  then,  in  which  no  system  of 
church  government  is  drawn  out,  fonnally,  in  the 
Bible.  I  say,  not  drawn  out  formally  ;  while,  on 
the  contrary,  we  do  maintain  that  one  jjarticidar 
system  is  there  taught.  And  it  follows,  with  equal 
decisiveness  and  authority,  that  whatever  conflicts 
with  these  principles,  is  forbidden,  as  conflicting 
with  the  mind  of  the  Spirit,  and  as  marring  the  order 
of  God's  house. 

It  is  easy  to  perceive,  now,  the  pertinence  of  my 
illustration.  The  system  of  Congregationalism  is, 
in  the  main,  i?i  the  form  of  Common  Law.  Even 
the  directions  of  the  Bible  are,  commonly,  in  this 
form  ;  and  for  the  very  good  reason  that  the  Bible  is 
eminently  a  practical  book.  Hence,  its  directions  on 
these  subjects  are  given,  not  in  the  form  of  human 
books  of  discipline,  but  from  time  to  ti?ne,  as  circum- 
staiices  created  a  necessity.  But  all  these  direc- 
tions, which  are  of  general  application,  are,  when 
once  given,  of  perjjetual  obligation.  It  must  be  so, 
or  the  Bible  has  no  authority,  and  it  ceases  to  bind 
the  consciences  of  men.* 

*  To  guard  farther  against  misapprehension  I  would  add,  that  no 
ecclesiastical  principle  receives  force,  among  us,  from  the  mere  fact  that 
it  is  a  commonly  received  principle.  Its  only  authority  is  the  author- 
ity of  the  Scriptures.     But  the  correctness  of  our  understanding  of 


AND  METHODISM.  41 

Now,  let  us  see  how  these  remarks  apply  in  prac- 
tice. How  far  do  they  hold  when  applied  to  the 
Bible?  In  deciding  what  are  scriptural  principles 
of  church  order,  we  need,  first,  to  settle  the  question. 
What  is  a  church  ?  We  find  in  the  Bible  no  formal 
definition  of  the  term  Church  ;  but  what  then  ?  Are 
we  left  in  the  dark  respecting  its  import  ?  Not  at 
all.  The  manner  in  which  a  church  (I  speak  of 
what  is  called  an  organized  church),  is  always  spo- 
ken of,  sheds  a  perfect  flood  of  light  upon  its  nature. 
Such  a  church  is  ahvays  spoken  of  as  a  company  of 
believers,  associated  together  for  the  worship  of  God, 
and  the  observance  of  Christian  ordinances.  It  is 
never  spoken  of  in  a  Avay  that  conflicts  with  this  idea. 
This  fact  ought  to  settle  the  question  in  the  mind  of 
every  man  who  takes  the  Bible  for  his  guide.  He 
finds  no  example  of  a  church  extending  over  a  pro- 
vince or  a  country,  and  including  several  local  church- 
es, or  organizations  of  Christians  ;  nothing,  not  a 
word  that  looks  like  the  expression,  "  The  Church 
of  the  U?dted  States  of  America. ^^  If  any  think  dif- 
ferently, it  becomes  them  to  point  out  the  passage 
which  throws  other  light  upon  the  subject,  which  has 
the  api^earance,  at  least,  of  conflicting  with  our  posi- 
tion.    The  word  church  is  used  more  than  seventy 

the  Scriptures  may  be  confirmed,  in  a  measure,  by  the  coucurrent 
views  and  testimony  of  good  men,  from  the  Apostles'  time,  downward  ; 
and  by  the  evident  approbation  of  the  divine  Author  of  the  Scriptures  ; 
just  as  the  historical  arguments  for  Infant  Baptism  and  for  the  change 
of  the  day  of  the  Sabbath,  are  confirmed  by  such  concurrent  testimony 
and  blessing  ;  and  just  as  Congregational  common  law  on  those  sub- 
jects, is  established  ;  while  the  only  authoriiy  which  we  plead  in  res- 
pect to  them,  is  inspired  authority. 


42  CONGREGATIONALISM 

times  in  the  Scriptures ;  and  in  about  twenty  it  is 
used  in  a  spiritual  sense,  as  including  all  the  sancti- 
fied. In  all  other  cases,  in  all  cases  where  a  visible 
organization  is  intended,  the  term  is,  indisputably, 
purely  local  in  its  application.  The  word  churches 
is  used  thirty-four  times ;  and,  from  its  very  form, 
(the  plural,)  can  have  only  a  local  application. 

The  next  question  is  :  What  are  the  rights,  and 
duties,  and  responsibilities,  of  these  particular  church- 
es? One  distinct  and  fundamental  principle  is,  that 
none,  either  individuals  or  bodies  of  men,  may  "  lord 
it"  over  others.  Read  the  New  Testament  with  your 
eye  fixed  on  this  point,  and  you  will  find  that  each 
particular  church  managed  its  own  afl^airs,  authori- 
tatively and  finally.  Is  an  officer  needed  ?  He  is 
chosen  by  the  brethren.  Is  a  warning  uttered  against 
error,  or  against  erroneous  teachers  ?  It  is  addressed 
not  only  to  individual  men,  but  the  Spirit  speaketh 
expressly,  "  to  the  churches P  Is  a  case  of  discipline 
to  be  decided?  If  individual  effort  fail  of  success, 
the  specific  direction  is,  ^'-tell  it  to  thechurch^  Equal- 
ly specific  is  the  direction  for  the  church  to  assemble, 
for  the  purpose  of  hearing  and  deciding  the  matter. 
These  directions  (with,  at  most,  but  few  exceptions) 
are  not  drawn  oat  in  the  form  of  statutes.  They  are 
given  in  the  form  of  "  maxims  ;"  or  are  the  directions 
for  particular  cases,  or  are  the  records  of  those  cases  ; 
in  other  words,  they  are  in  the  form  of  common  law. 
But  they  are,  nevertheless,  laws.,  the  recorded  laws 
of  God's  house  ;  possessing  all  the  authority  that  be- 
longs to  the  word  of  God.  And,  as  shedding  addi- 
tional light,  we  have  Paul's  commentary  upon  a  par- 


AND  METHODISM.  .  43 

ticular  case,  showing  how  the  thing  actually  ivas 
done  ;  that  it  was  done  by  the  majority  ;  that 
principle  wiiich  some  in  our  times  delight  to  reproach. 
If  a  case  arises  which  transcends  the  wisdom  of  any- 
particular  church,  the  Bihle  points  out  a  coimcil  (Acts 
XV.)  as  the  proper  means,  next  after  the  Bible,  for 
gaining  light ;  and  its  decisions  are  to  he  regarded 
as  lights  i.  e.  as  advice.  So  that  chapter  teaches.  We 
read,  indeed,  in  our  translation  of  that  passage,  the 
word  "decrees,"  but  the  original  word  does  not  neces- 
sarily imply  human  authority.  That  decision  was 
to  be  regarded  as  the  mind  of  the  Spirit,  and  not  as 
human  dictation. 

Now,  I  appeal  with  confidence  to  the  candor  of 
any  intelligent  reader  of  the  Bible,  atid  ask.  Are  not 
these  principles  of  church  order  clearly  marked  out 
in  that  sacred  book  ?  If  we  are  to  follow  the  Bible 
as  onr  guide  in  these  matters,  need  we,  ca7i  we  re- 
main at  a  loss  respecting  the  path  of  duty  ?  Are  not 
these  principles  of  church  order  fundamental  in  any 
system,  which  justly  claims  to  be  derived  from  the 
Scriptures  ? 

It  is  not  necessary  to  dwell  longer  upon  these 
points.  My  object  at  this  time  has  been  to  show  in 
what  sense  the  Congregational  system  is  a  Scriptural 
system,  and  how  its  ]H'inciples  are  to  be  applied. 
Equally  clear  is  it,  that  any  system  which  conflicts 
with  these  principles,  is,  on  these  points^  anti-Scrip- 
tural. 

In  tracing  the  history  of  the  church  since  the 
times  of  the  Apostles,  we  are  to  be  guided  by  these 
landmarks.    As  we  read,  we  discover  that  the  church 


44  CONGREGATIONALISM 

became  more  and  more  corrupted  from  the  simplicity 
which  was  in  Christ ;  and  we  find  that  its  departure 
from  these  j)Tmciples  is  the  measure  of  its  corrup- 
tion. To  trace  the  church  through  all  the  stages  of 
its  downward  course,  would  be  to  transcribe  a  volume 
of  church  history.  The  object  of  this  Avork  is  to  deal 
in  principles^  giving  only  so  much  of  particulars  as 
is  necessary  to  illustrate  those  principles.  The  pre- 
vious illustration  and  remarks  apply,  with  special 
force  and  pertinence,  to  our  ecclesiastical  system,  as 
found  in  books  and  records  of  mere  human  origin. 
In  respect  to  these  it  is  literally  true  that  we  have  no 
statute  laios.  Wc  have  no  book  of  discipline,  like 
some  other  denominations,  uniting  Congregational 
Churches  under  one  code  of  laws.  We  go  to  no  book 
of  human  origin,  and  to  no  body  of  men,  to  learn 
authoritatively  what  we  must  believe  or  practice. 
We  do  not  regard  ourselves  as  above  learning  from 
the  wisdom  of  others.  Accordingly,  we  endeavor  to 
gather  wisdom  wherever  we  can  find  it.  We  learn 
from  the  primitive  churches,  so  far  as  they  are  com- 
petent witnesses  of  apostolical  practice.  We  learn 
from  the  few  scattered  lights  which  God  preserved 
amidst  the  dark  ages.  W^e  learn  from  the  Reformers, 
and  those  who  followed  after,  from  Wickliife  down- 
wards ;  trying  all,  however,  by  the  only  in  fallible 
test^  the  sacred  Scriptures.  We  frequently  consult 
the  Presbyterian  Book  of  Discipline. 

In  process  of  time  certain  principles  have  come 
to  be  well  known  and  admitted^  and  hence  estab- 
lished as  Congregational  principles.  They 
have  been  gathered  into  compilations ;  what  might 


AND  METHODISM.  45 

be  called  Digests  of  Congregational  Common 
Law.  Among  these  are  the  Cambridge  Platform, 
the  Saybrook  Platform,  Cotton's  Keys  of  the  King- 
dom of  Heaven,  Hooker's  Way  of  the  Churches,  and 
more  recently,  Upham's  Ratio  Disciplinse,  or  the 
Constitution  of  Congregational  Churches.  Bearing 
in  mind  the  distinction  between  statute  and  common 
law,  we  can  easily  understand  in  Avhat  light  we  are 
to  regard  such  books  as  the  Saybrook  Platform.  They 
were  in  their  day,  and  still  are,  though  perhaps  in  a 
somewhat  modified  sense,  commonly  received  Con- 
gregational principles  ;  to  be  judged  of,  however,  by 
every  church  for  itself,  in  view  of  their  accountability 
to  the  great  Head  of  the  Church  ;  for  these  books  lay 
no  claim  to  the  nature  of  statute  law,  binding  the 
consciences  of  men  to  implicit  obedience  ;  especially 
while  the  word  and  providence  of  God  are  shedding 
increasing  light  upon  the  path  of  duty,  in  the  ever 
varying  circumstances  of  particular  cases.  Perhaps 
it  should  be  added,  that  the  Confessions  of  Faith  are 
regarded  as  possessing  more  of  authority  ;  but  it  is 
because  they  are  regarded  as  containing,  in  a  con- 
densed form,  the  fundamental  doctrines  of  the  Bible. 
Still,  no  one  of  them  is  to  be  considered,  except  in  a 
general  sense,  as  the  Confession  of  Faith  of  a  par- 
ticular church,  until  adopted  by  that  church. 

Let  us  pause  here,  and  contrast  the  system  of 
Congregationalism  with  the  systems  of  those  denom- 
inations, which  are  imited  under  one  book  of  disci- 
pline. 

It  is  the  theory  of  Presbyterianism,  that  all  the 
Presbyterian  churches  in  the  United  States  are  unit- 

3* 


45  CONGREGATIONALISM 

ed  under  one  code  of  laws,  as  truly  as  the  several 
slates  of  the  Union  are  united  under  the  Constitution 
of  the  United  States.  Their  book  of  disciphne  can  be 
altered  only  by  the  General  Assembly  ;  the  alleratioii 
being  ratified  by  a  particular  proportion  of  all  the 
Presbyteries.  Every  church,  and  every  member  of 
every  church,  is  ruled  by  this  book  of  discipline, 
while  he  remains  a  member  of  a  Presbyterian 
church.  But  in  all  the  meetings  of  the  various  ec- 
clesiastical bodies  composing  the  Presbyterian  Church 
of  the  United  States  of  America,  the  people  have  a 
representation  from  among  men  of  their  own  choice. 
Voting  is  always  performed  by  joint  ballot,  so  that 
every  vote  has  its  full  force. 

In  the  Protestant  Episcopal  Church  different 
principles  prevail,  both  in  respect  to  the  organization 
of  ecclesiastical  bodies,  and  in  the  manner  of  voting. 
The  House  of  Bishops  constitutes  a  separate  body, 
and  of  course  votes  separately.  The  clerical  and 
lay  deputies  may  also  vote  separately.  Hence,  in  the 
lower  house,  the  clergy  may  have  a  veto  power  over 
all  acts  of  the  laity,  while  the  bishops  possess  a  veto 
power  over  both.  However  the  people  may  be  dis- 
posed "to  thrust  against  the  wall,"  they  are  held  in 
whh  "  bit  and  bridle."* 

*  It  is  urged  in  favor  of  this  sj'Stem,  that  the  House  of  Bishops  is 
analogous  to  the  United  Stales  Senate.  There  may  bean  analogy  in 
respect  to  form,  but  where  is  the  analogy  in  fact  ?  The  members  of 
the  U.  S.  Senate  are,  in  reality,  though  not  directly,  chosen  by  the  peo- 
ple, and  are  regularly  returned  to  the  people  for  re-election  or  substi- 
tution, by  the  representatives  of  the  people.  Here,  at  the  very  gist  of 
the  matter,  the  analogy  fails ;  for  the  clergy  have  a  veto  power  upon 
every  act  of  the  laity,  in  the  election  of  bishops.     And  in  the  ordina" 


AND  METHODISM.  47 

When  we  come  to  examine,  in  detail,  the  theory 
and  practice  of  Methodist  Episcopacy,  we  shall  find 
statute  law  with  a  witness,  in  which  the  people  have 
not  a  vestige,  not  even  the  semblance  of  power. 
That  system  has  placed  all  ecclesiastical  poioer  in 
the  hands  of  the  itinerant  clergy^  and  has  secured 
it  there.  The  people  are  saddled  and  bridled,  and 
mounted  ;*  for  it  is  one  of  the  pecu  iarities  of  that 
system  that,  not  onl}'  is  ever)^  thing  placed  at  the 
irresponsible  control  of  the  clergy,  alone,  but  it  is 
placed  beyond  the  reach  of  the  j)eople.     ''  The  Gen- 

tion  of  the  clergy,  there  is  no  direct  act  of  the  people  ;  they  may  "  give 
information,"  and  they  may  protest,  and  thus  delay,  but  not  finally  pre- 
vent the  act  of  the  bishop.  What  honesty  is  there  in  pleading  this 
analogy  ?     Its  only  effect  is  to  blind  and  mislead  the  thoughtless. 

*  This  expression  was  employed  in  the  original  discussion,  and 
great  complaint  has  been  made  on  account  of  it.  It  was  not  my  ob- 
ject to  wound  the  feelings  of  any,  but  to  exhibit  the  truth,  clearly,  and 
in  a  way  that  it  might  he  remembered.  However,  as  offence  has  been 
taken,  I  would  prefer  to  alter  this  and  a  few  similar  expressions,  were 
it  not  that  such  extreme  efforts  have  been  made  to  prejudice  the  public 
mind,  by  captious  criticism,  and  by  attempts  to  excite  public  sympa- 
thy by  puerile  complaints  and  false  representations.  I  prefer,  therefore, 
if  this  work  go  before  the  public  at  all,  that  these  expressions  appear 
without  any  essential  alteration  either  in  their /orm  or  connexion. 

But  after  all,  what  is  the  justice  of  the  complaint  ?  All  know  that 
the  expression  is  simply  figurative  ;  and  it  is  a  figure  derived  from  the 
Bible,  implying  moral  restraint  and  subjection.  The  figure  had  just 
been  employed,  in  a  case  where  it  was  far  less  expressive.  In  the 
progress  of  the  argumient,  and  especially  where  there  was  sacA  progress, 
a  holder  use  of  the  figure  was  demanded.  The  question,  therefore,  is 
purely  one  oi  taste;  and  the  fact  that  all  the  complaint  has  been  ex- 
pended upon  the  form  of  the  expression,  as  if  to  turn  off  attention 
from  the  great  principle  at  issue,  proves  that  whatever  may  be 
thought  of  its  dress,  the  expression  in  its  essence  is  well  founded  and 
unanswerable. 


48  CONGREGATIONALISM 

eral  Conference"  (which  is  composed  of  the  itinerant 
clergy  alone)  "  shall  h3.YefuU  jjoivers  to  make  rules 
and  regulations  for  our  church  ;"  limited  only  on  six 
points;*  and  on  Jive  of  these  it  is  limited  only  by 
these  same  clergy  in  the  Annual  Conferences.  One 
of  these  five  points  is  "  the  plan  of  our  itinerant 
general  superintendency," — a  very  modest  phrase, 
but  containing  a  volume  ;  a  volume,  however,  which 
might  be  comprised  in  a  very  few  words,  thus  :  "  We 
are  no  republicans,  and  never  intend  to  6e,"t  therefore 
no  change  shall  ever  he  made  in  our  system  of 
church  government^  impairing  the  sovereign  poioer 
of  the  itinerant  clergy.  On  o?ze  point,  and  that  a  funda- 
mental one,  there  may  be,  positively,  no  change,  viz.; 
in  "  the  Articles  of  Religion."  The  Methodist  articles 
of  faith  are  stereotyped  for  all  future  generations. 
There  is  no  room  left  for  judgment  or  conscience,  on 
the  part  of  the  people  ;  they  must "  believe,"  or  leave 
the  church. 

To  all  these  principles,  let  them  be  found  where 
they  may,  Congregationalists  object,  and  for  a  variety 
of  reasons.  We  object  to  them  as  violating  the  lib- 
erty of  freemen  in  Christ  Jesus.  If  these  things  are 
not  lording  it  over  Christ's  heritage,  we  can  attach 
no  meaning  to  the  words  of  the  Apostle.  Congrega- 
tionalists object  even  to  Presbyterian  statute  law,  as 
conflicting  with  duties  which  have  been  assigned 
to  the  local  churches,  and  with  the  free  exercise  and 
enjoyment  of  individual  rights.  Much  more  do  they 
object  to  a  system  which  places  the  entire  church, 
in  all  its  members  and  interests^  beneath  the  control 
*  Dis.  pp.  21,  22.         t  Wesley. 


AND  METHODISM.  49 

of  a  self-constituted  hierarchy.  We  have  7iot  so 
learned  Christy  or  the  spirit  of  his  Gospel.  It  is  an 
usurpation  of  power  which  Apostles  never  exercised 
or  claimed.  The  Apostles  directed  the  management 
of  the  churches,  ojily  as  the  inspired  teachers  of  the 
will  of  their  divine  Head.  They  were  no  autocrats  ; 
they  ruled  by  no  powers  inherently  possessed.  They 
spoke  by  authority,  indeed ;  not  in  a  judicial  or  exe- 
cutive capacity,  but  simply  as  inspired  to  declare  the 
duty  of  others.  Is  an  act  of  discipline  required? 
The  Apostles  do  not  perform  it ;  on  the  contrary, 
they  point  it  out  as  the  duty  of  the  Church.  And 
when  their  own  teachings  were  tested  by  the  Scrip- 
tures, they  commended  the  act.  They  commanded 
that  the  doctrines  of  religious  teachers  be  tried 
Avhether  they  were  of  God.  Where  does  the  Bible 
authorize  any  uninspired  man,  or  class  of  men,  to 
stereotype  the  faith  of  others  for  all  coming  time  ? 
Where  does  it  permit  us  to  yield  our  faith  to  such 
assumptions  of  power  ? 

But  the  history  of  the  Church  warns  us  against 
all  such  principles  of  man's  devising,  as  paving  the 
way  for  farther  encroachments  of  error,  and  corrup- 
tion, and  power ;  and  as  preparing  the  Church  for 
fanaticism  on  the  one  hand,  or  for  a  dead  formalism 
on  the  other.  It  is  claimed,  indeed,  for  these  statu- 
tory systems,  that  they  are  necessary  safeguards 
against  error.  Now  it  must  be  admitted,  that  the 
Bible  itself  is  not  a  safeguard  against  error,  to  any 
but  the  humble  in  heart.  Where  depravity  has  not 
been  subdued  by  the  cross.  Truth  will  not  always 
maintain  its  sway.     He  who  is  willing  to  be  taught 


50  CONGREGATIONALISM 

of  God  J  shall  know  of  his  doctrine.  The  Scriptures, 
and  the  Scriptures  alone,  in  the  hands  of  the  Spirit, 
are  ahle  to  make  men  wise  unto  salvation.  As  far, 
therefore,  as  dependence  is  placed  upon  any  system 
of  man's  wisdom  or  authority,  so  far  men  are  re- 
moved from  the  simplicity  of  the  Gospel,  so  far  God's 
word  is  dishonored,  so  far  the  sword  of  the  Spirit  is 
permitted  to  rust  in  its  scabbard,  so  far,  in  short,  the 
very  tendency  of  things  is,  to  draw  off  attention  and 
confidence  from  the  Bible.  Just  as  the  use  of  a  cru- 
cifix in  religious  worship,  calls  off  the  mind  from 
him  who  was  slain  for  us,  so  the  interposition  of  any 
human  authority,  as  authority^  tends  to  weaken  the 
practical  authority  of  the  Bible.  This  proposition  is 
a  self-evident  truth.  Lotus  see  how  it  is  verified  by 
facts. 

Not  to  dwell  upon  the  evidence  that  some  had 
begun,  even  in  the  Apostles'  time,  to  yield  themselves 
to  the  guidance  of  particular  leaders,  not  only  such 
as  Apollos  and  Cephas,  but  a  Diotrephes,  who  loved 
to  have  the  pre-eminence, — not  to  dwell  upon  these 
things,  we  find  that  soon  the  authority  of  individu- 
als, and  more  especially  of  Councils^  was  employed 
to  mould  and  stamp  the  faith  of  the  churches.  The 
questions.  What  is  truth  ?  and  what  is  error  ?  were 
decided  by  names,  and  numbers,  and  councils. 
Every  thing  was  settled  less  by  the  Bible  than  by 
human  opinions  and  decisions,  expressed  in  creeds 
and  councils  :  and  as  the  clergy,  generally,  in 
many  cases  exclusively,  composed  these  councils, 
their  power  rapidly  accumulated.  As  an  illustration 
of  the  tendency  of  human  ambition  to  grasp  power, 


AND  METHODISM.  51 

not  only  ecclesiastical,  but  civil  and  "pecuniary^  we 
may  refer  to  the  fact  that,  in  England,  in  the  time  of 
Wickliffe,  two  hundred  years  before  Luther,  more 
than  one-half  of  all  the  lands  in  the  kingdom  were 
in  the  possession  of  the  clergy.*  The  true  Protestant 
principle  is.  The  Bible  is  the  alone  and  all- 
sufficient  AUTHORITY  IN  MATTERS  OF  RELI- 
GION. And  when  individuals  or  churches^  allow 
others  to  form  their  creeds  and  books  of  discipline 
— indeed  just  so  far  as  men  resign  their  rights  and 
duties  to  others — have  they  not  just  so  far  departed 
from  the  true  principles  of  the  Reformation  ?  And, 
what  is  more,  have  they  not  just  so  far  departed  from 
the  Bible  ?  What  was  the  germ  of  Popery,  but  the 
pretended  right  of  the  clergy  to  prescribe  the  faith  of 
the  people  ?  There  are  different  ways,  indeed,  of 
coercing  the  faith  of  men  ;  but  ail  these  different 
ways  are  but  the  consequences  of  that  first  principle 
in  Popery,  viz.,  the  divine  right  of  the  clergy  to  pre- 
scrihe  articles  of  religion  for  the  people.  The  evi- 
dence of  this  truth  is  not  merely  an  accumulation  of 
isolated  facts  ;  though  that  might  be  sufficient.  It  is 
a  connected  chain  of  facts,  as  easily  traced  as  the 
thread  in  the  ancient  labyrinth. 

The  soil  that  germinated  the  seeds  of  Popery,  was 
that  spirit  of  Diotrephes,  who  loved  to  have  the  pre- 
eminence. As  the  number  of  such  men  increased, 
they  associated  together  in  councils,  not  Congrega- 
tional councils^  for  the  purpose  of  giving  advice^ 
when  their  advice  was  asked ^ — but  assembling  in 

*  Purchard'B  Hist.  Cong.  p.  149. 


52  CONGREGATIONALISM 

their  own  names,  and  legislating  for  the  people.  It 
was  in  this  way  that  ceremonies  and  forms  of  wor- 
ship were  fixed,  and  creeds  and  articles  of  religion 
established.  By  degrees  the  power  was  assumed  to 
enforce,  or  to  secure  the  enforcement  of  pains  and 
penalties  ;  till,  at  length,  all  civil  power  as  well  as 
ecclesiastical,  was,  in  effect,  concentrated  in  a  hier- 
archy. By  open  influence  or  by  private  intrigue,  they 
controlled  the  destinies  of  nations.  To  give  this  power 
of  the  clergy  the  greater  efiect,  the  doctrine  oifurga- 
tory  was  invented.  As  they  had  taken  the  con- 
sciences of  mankind  into  their  keeping,  they  desired 
something  to  compensate  them  for  the  trouble  of  this 
"  oversight."  No  means  could  have  been  devised 
more  eflicient  than  that  doctrine.  By  these  means 
they  held,  in  the  fullest  sense,  the  keys  of  the  kingdom 
of  heaven.  The  next  step  Avas,  the  doctrine  of  Ab- 
solution ;  for  the  idea  that  they  were  the  authorized 
legislators  in  matters  of  faith,  standing  thus  between 
God  and  the  creature, — this  idea  paved  the  Avay  for 
them  to  usurp  the  prerogative  of  God  in  the  remission 
of  sins.  But  as  the  human  body  is  imperfect  without 
a  head,  so  a  hierarchy  is  imperfect  without  a  head, 
and  the  system  v/as  completed  by  the  creation  of  a 
Pope. 

Thus  we  may  trace  this  river  of  error  either  way, 
from  the  obscure  spring  in  the  mountain  downwards 
to  the  ocean ;  or  from  the  ocean  backwards  to  the 
spring  ;  and  that  spring  is  the  jfrincvple  ichich  led  to 
the  enactment  of  ecclesiastical  statutes ;  one  class  of 
men  deciding,  authoritatively,  for  others  in  matters  of 
religion. 


AND  METHODISM.  53 

Opposition  to  this  usurpation  constitutes  the  grand 
feature  of  Congregationahsm.  "  The  Bible,  and  the 
Bible  only,^''  is  our  motto  ;  no  human  authority  may 
legislate  for  us,  in  matters  of  religion.  And  it  is  in- 
structive to  notice,  how  the  providence  of  God  has 
preserved  the  spirit  of  this  motto  against  all  the  gates 
of  hell.  Never  has  there  been  a  time  without  wit- 
nesses for  this  truth.  Not  only  were  individuals 
found  in  difterent  ages  of  the  Church,  maintaining 
the  simplicity  of  the  Gospel,  but  various  sects,  as  they 
were  called,  arose  from  time  to  time,  renouncing  more 
or  less  of  the  cumbersome  weights  of  human  author- 
ity, and  falling  back  upon  the  naked  simplicity  of  the 
Scriptures.  Among  these  were  the  Novatians,  the 
Paulicians,  the  Albigenses,  and  the  Waldenses. 
There  were  also  those  in  the  darkest  ages,  who  were 
called  the  '•  Cathari ;"  i.  e.  the  piu'e,  (for  that  is  the 
meaning  of  the  word,)  a  term  derived  from  their  claim- 
ing to  worship  more  purely  by  the  word  of  God. 

But  this  name  Cathari  is  to  us  of  pecuhar  inter- 
est. It  is  the  very  name,  in  meaning,  with  that  of 
Puritan,  and  originated  in  essentially  the  same  v/ay  ; 
for  the  Puritans  were  so  named  because  they  wished 
to  purify  the  Church  from  the  corruptions  of  human 
customs  and  human  authority.  All  reformations  are, 
necessarily,  in  the  outset,  imperfect ;  they  may  even 
be  mingled  v/ith  much  that  is  positively  erroneous. 
But  no  fact,  in  all  the  pages  of  history,  stands  out 
more  prominently  than  this,  viz.,  in  all  real  and  im- 
portant reformations  in  th~  Church,  the  leading 
features  of  Congregationalism  have  constituted 
their  basis.     That  fact  is  at  once  an  illustration  of 


54  CONGREGATIONALISM 

the  importance  of  these  prhiciples,  and  a  demonstra- 
tion of  their  Scriptural  character  and  authority.  And 
it  could  not  be  otherwise  ;  for  if  error  commences  in  a 
departure  from  the  Bible,  reformation  is  but  a  re- 
tracing of  those  steps,  a  return  to  the  pure  fountain 
of  Truth. 

If  tlie  preceding  remarks  and  arguments  are  based 
in,  or  are  in  accordance  with  the  Bible,  we  may  de- 
cide how  far  a  very  common  assertion  is  in  accord- 
ance with  truth,  viz.,  "  That  no  system  of  church 
governnient  is  taught  m  the  Bihle.'^  It  is  true  that 
no  system  is  drawn  out  in  formal  propositions  ;  but 
is  there  no  other  way  of  teaching  than  by  formal 
propositions  and  definitions  ?  Has  it  not  been  shown 
that  principles  of  church  order  are  taught,  and  in  the 
very  manner  that  almost  every  thing  else  is  there 
taught?  Sometimes  by  general^  and  sometimes  by 
specific  statements  of  principles,  of  duties,  aud  of  ex- 
amples? An  orderly  arrangement  of  these  scriptural 
instructions,  constitutes  a  system^  and  that  system, 
is  Congregationalism.  The  assertion  which  we 
are  considering,  originated  in  an  overlooking  of  the 
obvious  distinction  between  statute  and  common 
law? 

In  closing  these  remarks,  may  I  not  ask,  with 
earnestness,  Do  not  these  principles  of  Congregation- 
alism, and  the  basis  upon  which  they  rest,  commend 
themselves  to  us,  as  founded  in  reason  and  in  the 
word  of  God  ?  Is  not  their  practical  utility  most 
apparent  ?  Do  they  not  lead  the  mind,  at  once  and 
effectually,  from  the  impure  fountains  of  human  wis- 
dom to  the  w^ell-spriug  of  Inspiration?      What  is 


AND  METHODISM.  55 

the  abhorred  popish  doctrine  of  obedience  to  tra- 
dition, but  obedience  to  human  authority?  Where- 
in does  it  differ,  in  principle,  from  the  authority 
which,  under  any  form,  assumes  the  right  to  legis- 
late, ecclesiastically,  for  others ;  whether  in  creeds 
or  in  books  of  discipline  ?  Who  will  pronounce  it 
"  sectarianism'''  in  me,  to  explain  and  defend  the  prin- 
ciples which  I  have  espoused?  Are  they  not  parts  of 
"the  counsel  of  God," — portions  of  "the  faith  which 
was  once  delivered  uiUo  the  saints," — which  we  may 
not  '-shun  to  declare?"  And  is  the  duty  less  imper- 
ative to  7'eceive  them,  and  to  '•  contend  earnestly'^  in 
their  defence?  Who  is  excused  from  that  duty? 
Who  may  plead  attachment  to  any  forms  of  human 
origin,  and  remain  deaf  or  disobedient  to  Him  who 
speaks  through  the  divine  Oracles  ? 

'•  Stand,''^  therefore,  "  in  the  tvays  and  see,  and 
ask  for  the  old  paths,  where  is  the  good  ivay,  and 
walk  therein,  and  ye  shall  find  rest  for  your  sonls" 


IV. 


"  He  shall  turn  ....  the  hearts  of  the  children  to  their 
FATHERS."  Mai.  4:6. 

The  Reformation— Luther- -Wickliffe— Condition  of  the  Church— Church  and 
State — How  united — Who  was  Wicklifte — What  were  his  Principles — His 
Times — The  Puritans — "  The  Independents." 

The  principles  of  Congregationalism,  and  the 
character  of  our  fathers  who  brought  these  princi- 
ples to  light,  and  reduced  them  to  practice,  after  they 
had  lain  buried  for  ages  in  the  rubbish  of  Popery, 
have  been  laboring  alike  under  the  effects  of  an  ill- 
founded  and  most  unjust  prejudice.  There  are  those, 
even  among  the  descendants  of  the  Puritans,  who 
are  far  from  being  familiar  with  these  principles,  and 
who  are  filled  with  these  unfavorable  prejudices. 
Those  who  cannot  command  the  time  or  the  means 
of  reading  extensive  histories,  will  find  themselves 
interested  and  instructed  by  a  perusal  of  Congrega- 
tional Tract  No.  II.  They  will  there  find  an  epi- 
tome of  the  origin,  the  history,  and  the  operation  of 
Congregationalism  drawn  out  in  a  way  that  abridges 
the  labor  of  accomplishing  my  present  design,  I 
shall,  therefore,  dwell  less  upon  particular  facts,  call- 
ing attention,  mainly,  to  the  principles  in  which 
these  facts  originated. 


CONGREGATIONALISM,  ETC.  57 

The  subject  of  the  last  chapter  was,  the  Nature 
and  Scriptural  origin  of  Congregationalism.  It 
was  there  shown,  that  the  manner  in  which  the  Bible 
teaches  the  principles  of  Church  order,  is  not  with 
the  formality  of  statute  law,  like  most  human  sys- 
tems ;  but  by  examples,  and  maxims,  and  specific 
duties,  given  from  time  to  time,  according  to  circum- 
stances, and  in  the  form  of  common  rather  than  of 
statute  law  ;  and  that  in  this  form  they  are  as  fixed 
and  intelligible  as  the  other  instructions  of  the  Bible  ; 
this  being  the  form  in  which  the  Bible  generally 
imparts  its  instructions.  We  have  glanced  at  the 
evil  consequences  which  followed  the  exercise  of 
human  wisdom  and  authority,  in  framing  statute 
laws  for  the  Church.  In  proof  of  these  evils  and  of 
their  origin,  we  glanced  over  the  history  of  the 
Church,  and  found  that  error  and  corruption,  in  doc- 
trine and  in  practice,  followed  just  in  proportion  as 
the  feiu  assumed  the  right  to  legislate  for  the  many  ; 
that  this  aristocratic  right  is  a  violation  of  the  fun- 
damental principles  of  the  Gospel,  leading  naturally 
and  directly  to  the  gates  of  spiritual  despotism  and 
spiritual  death.  It  was  remarked,  also,  as  an  indis- 
putable fact,  that  every  attempt  at  essential  reforma- 
tion, at  whatever  time  and  by  whomsoever  made, 
was  a  return  to  the  essential  principles  of  Congrega- 
tionalism. This  fact  will  be  rendered  more  apparent 
as  we  prosecute  our  object. 

Rejoicing  as  we  do  in  the  light  of  the  Great  Re- 
formation, most  turn  to  Luther  as  the  luminary  who, 
under  God,  dispelled  the  gloom  of  the  dark  ages ; 
most  turn  only  to  Luther  as  the  voice  of  Him  who 


58  CONGREGATIONALISM 

said,  ''  Let  there  be  light."  And  yet  more  than  a 
century  and  a  half  before  the  time  of  Luther,  the 
dawn  of  that  glorious  day  had  appeared  in  the  land 
of  our  fathers  ;  when  every  essential  feature  of  the 
Reformation  under  Luther  was  distinctly  unfolded. 
Some  principles  were  then  even  inore  distinctly  un- 
folded than  they  were  by  the  great  German  Reform- 
er. By  noticing  these  facts  as  fully  as  space  will 
permit,  in  connection  with  the  then  existing  and 
preceding  state  of  things  in  England,  we  may  best 
perceive  the  true  origin  and  nature  of  Congregation- 
alism. 

John  WicklifFe  was  born  in  England,  one  hun- 
dred and  fifty-nine  ^^ears  before  Martin  Lutlier  was 
born  in  Germany.  A  careful  perusal  of  the  liistory  of 
those  times  will  powerfully  suggest  the  inquiry, 
whether  England,  and  all  who  speak  the  English 
language,  and  all  who  feel  the  influence  of  those  who 
speak  it,  are  not  /ar  more  indebted  to  Wick! iff e 
than  to  Luther.  By  refreshing  our  minds  with  the 
leading  facts  which  rendered  the  Reformation  neces- 
sary, not  only  in  religion  but  in  politics,  we  shall 
be  furnished  with  an  intelligible  answer  to  that 
question. 

The  clergy  had  commenced  their  usurpations  by 
taking  the  consciences  of  the  people  under  their  care 
and  control.  In  the  latter  part  of  the  fourth  century, 
the  Bishop  of  Rome  had  reached  the  chief  seat 
among  the  bishops  of  Christendom.  In  the  eighth 
century,  the  Pope  became  a  temporal  prince  ;  and 
from  that  time  he  strode  rapidly  forward  in  the  ac- 
quisition of  power,  till  he  became,  in  fact,  universal 


AND  METHODISM. 


59 


sovereign  ;  for  kings  and  emperors  received  their 
crowns  from  his  hands,  and  were  subject  to  his 
will. 

The  process  seemed  to  be  this.  As  the  clergy, 
and  especially  the  Pope,  held  the  keys  of  heaven,  it 
was  a  small  matter  that  they  should  hold  those 
of  earth.  Indeed,  as  every  temporal  interest  should 
be  regarded  as  subordinate  to  the  interests  of  eternity, 
and  of  the  kingdom  of  God,  it  was  reasonable  that 
those  who  control  the  o/ze,  should  control  the  other. 
Necessarily  connected  with  these  ideas  of  ecclesias- 
tical power,  was  another  respecting  the  nature  of  ex- 
communication. It  was  this ;  excommunication 
was  the  veritable  pronouncing  of  the  curse  of  God, 
and  a  withdrawal  of  the  divine  favor  and  protection. 
Hence  it  followed  that  the  subjects  of  an  excommu- 
nicated prince  Avere  absolved  from  all  allegiance  to 
him  ;  indeed,  allegiance  to  him  w^as  treason  against 
heaven. 

But  the  power  which  could  absolve  men  from  one 
duty,  could  absolve  them  from  an?/  other  ;  and  the 
power  which  could  absolve  froin  duty,  could  par- 
don sin  ;  or,  what  was  the  same  thing  practically, 
cowXdi  pronounce  its  pardon.  -This  power  over  "the 
keys  of  heaven,"  was  the  power  to  prescribe  the 
terms  of  admission  within  the  celestial  gates.  It 
was  the  authority  to  prescribe  not  only  what  men 
ought  to  believe,  but  what  they  must  believe.  Hence, 
to  differ  in  belief  from  these  heaven  authorized  in- 
structors was  rebellion  against  God.  This  implied 
that  they  were  infallible ;  for  the  authority  to  teach 
what  men  must  believe  should  be  infallible.     But 


60  CONGREGATIONALISM 

whatever  is  moral  truth  to-day  will  remain  truth 
to-morrow  and  forever.  Hence  arose  the  authority 
of  tradition,  in  which  men  are  the  channels  of  God's 
unwritten  instructions.  In  short,  the  supreme  au- 
thority of  the  priesthood  in  all  matters,  became  fully 
established.  For  ages  the  people  had  been  taught 
these  leading  principles  of  the  Catholic  Church  ;  and 
not  only  these,  but  the  doctrine  of  transubstantiation, 
or  the  real  presence  of  Christ  in  the  Lord's  Supper, 
in  the  administration  of  which,  the  bread  only  was 
given  to  the  people.  Confession  to  the  priest  was 
insisted  on,  by  which  every  thing  was  laid  open  to 
the  clergy,  enabling  them  to  manage  all  affairs  at 
their  will.  More  firmly  to  bind  the  priesthood  togeth- 
er, and  to  their  common  head,  they  were  forbidden 
to  marry  ;  and  extensive  orders  or  societies  of  them 
were  established,  having  no  fixed  residences^  and 
no  bonds  to  bind  them  to  the  people  ;  going  at  the 
bidding  of  their  7?iaster,  and perfoi^ming  his  will. 
These  men  were  the  confessors  of  the  rich,  as  well 
as  of  the  poor,  and  they  often  became  the  inheritors 
of  immense  possessions.  At  one  period,  the  Pope  re- 
ceived from  England  an  annual  revenue  five  times 
greater  than  that  received  by  the  king.* 

While  men  were  thus  bound  as  in  fetters  of  brass, 
the  key  of  knoAvledge  was  prohibited,  as  if  to  con- 
sign them  to  perpetual  debasement.  We  can  thus 
form  some  idea  of  the  difficulty  with  which  a  re- 
formation must  be  commenced.  Political  and  social 
degradation  combined  with  ignorance  and  supersti- 
tion to  suppress  all  free  investigation.  To  believe 
*  Punchard's  Hist.  Cong.,  p.  149. 


AND  METHODISM.  Ql 

any  thing  contrary  to  the  church  was  heresy  ;  and 
the  penalty  of  that  was  death. 

From  these  facts  it  is  easy  to  see  where  a  re- 
formation must  co?nnience,  if  it  commence  at  all. 
It  must  commence  with  the  right  of  the  people 
to  think  for  themselves  ;  and  that  was  a  civil  as 
well  as  a  religious  right.  This  ivas  the  startifig 
poiJit.  This  was  the  corner-stone.  There  could  be 
no  civil  right  which  did  not  involve,  or  which  was 
was  not  based  in,  a  religious  right.  This  is  the  key 
to  the  right  understanding  of  the  origin  and  nature 
of  Cojigregatio?talisni,  as  facts  incontestably  show. 
Every  fact  shows  that  religious  right  lies  at  the 
foundation  of  civil  liberty^  and  not  civil  liberty 
at  the  foundation  of  religious  right.  It  will  be 
easy  to  prove,  (and  we  shall  soon  introduce  the  wit- 
nesses,) that  the  principles  of  Congregationalism  were 
the  seed  from  which  sprung  the  glorious  harvest 
which  we  are  now  reaping.  It  will  appear  that  the 
institutions  which  it  is  our  boast  to  style  American^ 
did  not  spring  up  in  some  unaccountable  way, — 
hatched  from  the  brain  of  persecuting  fanatics,  to 
oppose  and  destroy  whom  would  be  doing  good 
service  both  to  God  and  man.  In  no  age  and  in  no 
nation,  have  the  institutions  of  civil  and  religious 
liberty  gained  permanent  and  important  triumphs 
over  tyranny,  and  infidelity,  and  superstition,  except 
as  the  contest  has  been  waged  under  a  banner  em- 
blazoned with  these  principles. 

I  have  referred  to  WicklifFe.  WJlo  was  Wick- 
liffe  1  He  was  born  in  Yorkshire,  England,  in  or 
about  the  year  1324.     He  was  educated  at  Oxford 

4 


(32  CONGREGATIONALISM 

University,  where  he  became  distinguished  for  his 
talents  and  learning  ;  was  honored  with  the  degree  of 
D.D.,  (which  implied  something  in  those  days,)  and 
was  created  a  Professor  in  the  University.  He  was 
distinguished  for  his  knowledge  of  the  philosophy  of 
the  times  ;  of  the  canon  and  civil  laws,  and  especially 
of  the  Scriptures. 

Wliat  brought  him,  into  notice  7 

Here  we  must  go  back  a  little.  John,  King  of 
England,  had  quarrelled  with  the  Pope,  about  the 
year  1200,  respecting  the  right  to  appoint  to  import- 
ant ecclesiastical  offices  in  England.  The  Pope  ex- 
communicated him,  and  laid  the  whole  land  under 
the  effect  of  the  excommunication.  Religious  ser- 
vices were  mostly  suspended — the  dead  were  buried 
without  religious  ceremonies — the  Sacraments  were 
neglected — and  the  whole  land  seemed  hung  in  sack- 
cloth. John  was  compelled  to  submit ;  and  in  order 
to  regain  the  Pope's  favor,  he  resigned  his  dominions 
to  his  Holiness,  to  be  received  again  at  his  hands,  to 
be  held  as  tributary  to  him,  and  for  which  one  thou- 
sand marks  of  silver  were  to  be  paid  annually. 

During  the  next  reign,  the  exactions  of  the  Pope 
increased.  Foreign  clergy  came  into  the  possession 
of  the  most  important  and  lucrative  benefices,  the  in- 
come of  which  was  equal  to  two  hundred  thousand 
dollars  annually — a  sum  which  in  those  days  was 
enormous  ;  and  the  legate  of  the  Pope  is  said  to  have 
carried  more  money  out  of  the  kingdom  at  one  time 
than  he  left  in  it.*  The  whole  kingdom  lay  groan- 
ing under  these  exactions,  and  bleeding  at  every  pore. 

*  Piinrhard's  Hist.  Cong. 


AND  METHODISM.  g3 

Such  were  the  circumstances  which,  under  God, 
raised  up  John  Wickhffe.  Various  individuals  had 
appeared  from  time  to  time,  who  raised  their  voices 
against  these  oppressions,  but  httle  was  accomplished 
till  Wickliffe  arose.  As  early  as  1356,  at  thirty-two 
years  of  age,  he  began  in  good  earnest  his  opposition 
to  Papal  authority.  Immediately  after,  we  find  him 
actively  opposing  the  itinerant  clergy,  Avho  were  the 
agents  and  tools  of  the  Pope.  As  a  consequence  of 
this,  he  was  expelled  from  an  important  station  which 
he  occupied  in  the  University  at  Oxford. 

About  this  time,  Edward  III.  began  to  oppose  the 
tribute  which  king  John  had  permitted  to  be  imposed 
upon  the  Crown  of  England.  Wickliffe  took  up  his 
pen  against  the  payment  of  it,  and  opposing  the  right 
of  the  Pope  to  exact  it ;  and  was  thus  brought  to 
take  a  decided  part  in  ecclesiastical  politics.  He 
boldly  and  explicitly  charged  the  Pope  with  simony, 
with  covetousness,  ambition,  and  tyranny  ;  and  even 
styled  him  Antichrist.  Of  course  Wickliffe  was 
pronounced  a  heretic.  Nineteen  articles  of  false  doc- 
trine were  charged  against  him ;  three  bulls  were 
issued,  requiring  him  to  be  seized  and  imprisoned  ; 
and  the  necessary  steps  were  taken  to  root  out  the 
heresy.  For  a  while  he  was  protected  by  the  gov- 
ernm.ent  and  by  the  people;  and  in  the  mean  time  he 
applied  himself  with  increasing  zeal  to  the  task  of 
undermining,  by  his  preaching  and  writings,  the 
power  of  the  Pope.  Though  this  protection  was  at 
length  Avithdravv^i,  yet  he  was  permitted  by  Provi- 
dence  to  die  a  natural  death  ;  but  his  bones  were  dug 
up  and  burnt  a  few  yeais  afterwards,  and  the  ashes 


64  CONGREGATIONALISM 

thrown  into  a  river.  His  followers  experienced  the 
usual  tender  mercies  of  Rome.  Sir  John  Oldcastle 
(Lord  Cobham,  as  he  is  called)  was  burnt  on  a 
charge  of  treason  ;  but  really  a  victim  of  Papal  wrath 
for  his  efforts  to  spread  the  doctrines  of  Wickliffe. 

The  writings  of  Wickliffe  were  carried  into  Ger- 
many, and  were  there  the  means  of  the  conversion 
of  John  Huss,  who  was  burnt  by  the  Council  of  Con- 
stance, and  who  kindled  up  a  fire  which  spread 
through  Germany  one  hundred  years  before  the  time 
of  Luther. 

The  grand  features  of  Wickliffe's  reformation 
were,  first  and  prominently,  opposition  to  the  Pope, 
and  to  all  ecclesiastical  authority  ;  for  he  contended 
earnestly  that  the  clergy  were  not  to  be  forced  upon 
the  people,  nor  to  be  maintained  by  them,  except  vol- 
imtarily.  The  next  step  respected  the  nature  and 
organization  of  a  church.  Indeed,  this  was  the  first 
step  in  the  order  of  nature,  though  perhaps  not  in  the 
order  of  time.  And  here  we  find  brought  out  thus 
early  the  leading  features  of  Congregationalism,  as 
taught  by  Wickliffe,  viz.,  that  a  church  is  composed 
of  professing  Christians,  who  can  assemble  in  one 
place  ;  that  Christ  is  the  only  Head  of  the  Church  ; 
that  we  must  practice  and  teach  only  the  laws  of 
Christ ;  that  it  is  not  lawful  for  a  Christian,  after 
the  full  publication  of  the  law  of  Christ,  to  devise., 
himself,  any  other  laws  for  the  government  of  the 
Church ;  in  short,  that  the  Scriptures  are  our  only 
authority  in  matters  of  religion.  He  taught  expli- 
citly that  there  are  but  two  classes  of  officers  in  the 
church,  ministers  and  deacons.     Says  an  Episcopal 


AND  METHODISM.  65 

historian  :  ''If  Wickliffe had  been  permitted  to  reform 
our  church,  his  work,  in  all  probability,  would  nearly 
have  anticipated  the  labors  of  Calvin  ;  and  the  Pro- 
testantism of  England  might  have  pretty  closely  re- 
sembled the  Protestantism  of  Geneva."*  But  we 
cannot  dwell  upon  the  origi?i  of  our  principles  as  we 
desire  ;  we  must  turn  to  their  tendency/  and  results. 

We  have  seen  how  civil  and  ecclesiastical  mat- 
ters were  commingled,  to  the  annihilation  of  the 
rights  of  the  people.  To  admit  that  the  peojjle  pos- 
sessed rights,  was  to  admit  the  wedge  that  would 
rend  asunder  every  system  of  priestly  and  political 
tyranny.  This  was  seen  both  by  kings  and  priests. 
Hence,  when  Henry  VHI.  shook  off  the  yoke  of 
Rome,  and  seated  himself  in  the  Pope's  place,  he  re- 
stored to  the  people  none  of  the  rights  of  which  they 
had  been  deprived.  You  are  not  to  suppose  that  our 
principles  were  developed  and  applied  in  a  moment. 
Many  of  the  reformers  themselves  saw  "  men  as  trees 
walking."  Human  imperfection  often  marred  the 
good  work  ;  but  the  leaven  was  cast  into  the  meal, 
and  it  must  diffuse  itself.  From  the  death  of  Wick- 
liffe to  the  first  settlement  of  New  England,  was  a 
period  of  two  hundred  and  thirty-six  years  ;  a  longer 
period  than  has  transpired  since  the  Puritans  first 
landed  upon  the  Rock  of  Plymouth.  We  must  re- 
member that  through  all  that  period  the  good  work 
was  opposed  by  ignorance,  by  prejudice,  by  custom, 
by  superstition,  and  by  civil  and  ecclesiastical  power. 
Nobility,  royalty,  and  Popery — earth  and  hell  were 

*  Neal's  Hist.  Puritans,  Harper's  edition,  pp.  29,  30.     Punchard's 
Hist.  Cong.  pp.  161,  169. 


QQ  CONGREGATIONALISM 

combined  against  it.  But  this  very  opposition,  and 
the  circumstances  which  gave  that  opposition  its  pe- 
cuhar  power,  demonstrate  the  more  clearly  the  nature 
and  tendency  of  the  principles  which  were  leavening 
slowly,  but  surely,  the  whole  mass.  And  here  we 
have  testimony  which  is  beyond  the  reach  of  cavil. 

It  is  not  uncommon  to  see  the  testimony  of  Hume, 
on  this  point,  adduced  as  applicable  indiscrifiiinately 
to  all  who  ever  bore  the  name  of  ^^  Puritans P  Thus  : 
"  Says  that  bitter  hater  of  the  Puritans  and  Presbyte- 
rians, David  Hume,  '  The  precious  spark  of  liberty 
had  been  kindled  and  was  preserved  by  the  Puritans, 
*  *  and  *  *  to  this  sect  *  *  *  *  the  English  owe  the 
whole  freedom  of  their  Constitution.'  '"*  "  This  sectP 
What  sect?  However  Hume,  in  the  abundance  of 
his  hatred  of  the  Puritans  and  Presbyterians,  may  at 
times  employ  the  former  term,  he  leaves  the  historic 
fact  in  no  shadow  of  doubt  to  what  "  sect"  the  distin- 
guished honor  here  awarded  is  eminently  due.  Chap- 
ter LVii,  to  say  nothing  of  the  entire  warp  and  woof 
of  his  History  of  England,  points  out  the  "  Indepen- 
dents'''' as  that  "  sect"  t  whose  fame  and  whose  prin- 
ciples are  thus  linked  forever  w^th  the  glorious  name 
of  Liberty;  and  whose  name  is  thus  enrolled  in 

*  Biblical  Repository,  1844,  p.  286. 

t  "  The  political  system  of  the  Independents  kept  pace  with  their 
religious.  Not  content  with  confining  to  very  narrow  limits  the 
power  of  the  Crown,  and  reducing  the  king  to  the  rank  of  first  magis- 
trate, which  was  the  project  of  the  Presbyterians,  this  sect,  more  ar- 
dent in  the  pursuit  of  liberty,  aspired  to  a  total  abolition  of  the  mon- 
archy, and  even  of  the  aristocracy  ;  and  projected  an  entire  equality  of 
rank  and  order,  in  a  republic,  quite  free  and  independent." — Hume's 
Hist.  Eng.,chap.  57,  vol.  V,  p.  154,  Campbell's  edit. 


.      AND  METHODISM.  g-j 

her  own  temple.  And  there  are  others  who  dehght 
to  burn  incense  to  their  praise.  Says  Lord  King. 
"  As  for  toleration,  or  any  true  notion  of  religious  lib- 
erty, or  any  general  freedom  of  conscience,  we  owe 
them  not  in  the  least  degree  to  what  is  called  the 
Church  of  England.  On  the  contrary,  we  owe  all 
these  to  the  Independents  in  the  time  of  the  Common- 
wealth, and  to  Locke,  their  most  enlightened  and 
illustrious  disciple." 

Lord  Brougham  speaks  of  the  Independents  as  a 
"  body  of  men  to  be  held  in  lasting  veneration  for  the 
unshaken  fortitude  with  which,  in  all  times,  they 
have  maintained  their  attachment  to  civil  liberty  ; 
men,  to  whose  ancestors  England  will  ever  acknow- 
ledge a  boundless  debt  of  gratitude,  as  long  as  free- 
dom is  prized  among  us.  For,  I  freely  confess  it, 
they — with  whatever  ridicule  some  m^ay  visit  their 
excesses,  or  with  whatever  blame  others — they,  with 
the  zeal  of  martyrs,  and  with  the  purity  of  early 
Christians,  the  skill  and  courage  of  the  most  renown- 
ed warriors,  achieved  for  England  the  free  Constitu- 
tion which  she  now  enjoys." 

Allow  me  to  introduce  another  witness,  and  one 
no  less  distinguished  than  his  Holiness,  the  present 
Pope.  Surely  he  would  bear  no  willing  or  over- 
wrought testimony  in  our  favor.  It  is  an  extract 
from  a  bull  issued  by  him  against  the  Christian 
League ;  a  society  formed  for  the  purpose  of  extend- 
ing the  principles  of  the  Reformation  in  Catholic  coun- 
tries, and  especially  in  Italy.  After  invoking  the 
efforts  of  his  clergy  and  all  the  faithful,  he  continues  : 
=■  Let  us  not  doubt  but  your  exertions,  added  to  our 


68  CONGREGATIONALISM 

own,  will  be  seconded  by  the  civil  authorities,  and 
especially  by  the  most  influential  Sovereigns  of 
Italy,  no  less  by  reason  of  their  favorable  regard  for 
the  Catholic  religion,  than  that  they  plainly  perceive 
how  Qnuch  it  concej'ns  them  to  frustrate  these  sectarian 
combinations.  Indeed,  it  is  most  evident  froin  past 
experience,  that  tJiere  are  no  means  more  certain  of 
rendering  the  p)eople  disobedient  to  their  p7'mce5 
than  render i?ig  them,  indifferent  to  religiofi,  under 
the  mask  of  religious  liberty.  The  members  of  the 
Christian  League  do  not  conceal  this  fact  from  them- 
selves, although  they  declare  that  they  are  far  from 
wishing  to  excite  disorder;  but  they,  notwithstanding, 
avow  that,  once  liberty  of  interpretation  obtained, 
and  loith  it,  what  they  term,  liberty  of  conscience, 
amongst  Italians,  these  last  loill  naturally  soon 
acquire  political  liberty." 

Here  we  have  "  in  a  Jiut-shell "  the  cardinal  truth 
which  I  wish  to  illustrate,  viz.,  the  natural,  evident 
connection — a  connection  most  evident,  not  only  from 
the  nature  of  things,  but  from  all  "  past  experience" — 
that  exists  betw^een  religious  and  '^  political  liberty.'- 
Not  more  fixed  and  certain  is  the  law  of  the  natural 
world,  "  that  whatsoever  a  man  soweth,  that  shall 
he  also  reap."  But  the  seed  which  was  sown  at  the 
commencement  of  the  Reformation,  was  long  "choked 
by  the  thorns"  of  Catholicism.  The  Beast  of  Rome 
plucked  and  trampled  the  crop  for  nearly  three  cen- 
turies. The  husbandmen  employed  by  heaven  in 
this  glorious  field,  although  earth's  noblest  noblemen, 
Avere  yet  imperfect.  They  had  so  long  been  im- 
mured in  darkness  that  their  eyes  could  scarcely  bear 


AND  METHODISM.  69 

the  light.  They  were  not  fully  disenthralled  from 
the  errors  of  the  times.  And  these  facts  have  been 
tauntingly  m'ged  against  them  as  proof  of  weakness 
or  imperfection.  In  subsequent  chapters,  it  will  be 
my  object  to  show  the  groundlessness  and  injustice 
of  the  charges  which  have  been,  and  which  are  still, 
so  freely  urged  in  certain  quarters  against  our  Puri- 
tan fathers.  We  shall  find  that  their  errors  and 
their  frailties  were  the  results  of  human  imperfec- 
tion, and  of  the  age  in  which  Providence  gave  them 
their  birth ;  while  their  virtues,  and  the  institutions 
which  were  reared  by  their  toils  and  cemented  in 
their  blood,  and  which  stand  as  monuments  more 
lasting  and  magnificent  than  the  mausoleums  or  the 
pyramids  of  ancient  ambition  and  arbitrary  power, 
are  hut  the  legitimate  results  of  the  great  prin- 
ciples which  we  are  now  advocating.  We  shall  see 
in  the  contrast,  how  inexcusable  is  the  ignorance, 
and  how  pitiful  and  unworthy  the  descendants  ot 
such  sires,  is  the  prejudice  which  can  blind  the  mind 
to  such  virtues  and  to  such  results,  and  which  con- 
trast strangely  with  the  candor  and  liberality  of  the 
titled  names  of  Europe,  and  even  of  England's  infidel 
historian. 

It  is  not  unusual,  in  these  days  of  "  the  march  of 
mind,"  to  see  a  conceited  stripling,  or  an  equally  vain 
and  simpering  boarding-school  miss,  decked  in  the 
proceeds  of  the  toil  and  self-denial  of  a  fond,  but  ill- 
judging  parent,  exhibit  towards  that  parent  less  of 
deference  and  respect  than  is  due  to  a  faithful  do- 
mestic ;  perhaps  even  ashamed  to  recognize  a  parent 
under  the  coarser  dress,  and  the  rustic  but  frank 


70  CONGREGATIONALISM 

manners  of  olden  time.  Language  is  inadequate  to 
characterize  such  conduct  and  such  hearts.  But 
there  are  those,  so  destitute  of  magnanimity,  so  lost 
to  gratitude  and  to  patriotism,  as  to  be  guilty  of  all 
this  towards  their  country,  and  towards  the  fathers 
of  their  country.  Not  content,  with  Ham,  to  expose 
the  dishonor  of  the  living,  they  must  needs  invade 
the  sanctity  of  the  tomb,  that,  by  chance,  they  may 
discover  some  remaining  relic  of  their  fathers'  imper- 
fections which  they  can  hold  up  to  the  ridicule  of  a 
degenerate  age  ;  trallicking  in  what  they  intend  for 
their  fathers'  shame,  and  all  for  the  ignoble  purpose 
of  increasing  their  sectarian  capital.  And  the  only 
palliation  for  all  this, — if  it  he  a  palliation, — is,  that 
they  have  become  imbued  with  the  spirit  of  a  system 
which  is  the  antipodes  of  that  which  gave  birth  to 
the  iyistitutions  of  our  country  ;  a  system  which  can 
flourish  among  us  only  as  it  disparages  the  glorious 
principles  of  our  Puritan  ancestors ;  which  can 
flourish  among  us  ojily  as  it  "  turns  the  hearts  of  the 
children" /ro?7fc  ^'- their  father s^  And  how  is  this 
object  accomplished?  By  filling  the  minds  of  the 
young  and  of  the  old  with  mistaken  and  unjust  pre- 
judices. Defections  from  "the  old  paths,"  in  any 
considerable  numbers  from  among  the  people,  can  be 
produced  only  by  magnifying  the  defects  of  the  Pu- 
ritans, and  by  retailing  the  base  fabrications  and  the 
wholesale  slanders  of  those  who  hate  both  them  and 
their  principles. 

And  when  an  attempt  is  made  to  disabuse  the 
public  mind  of  these  misrepresentations,  what  do  we 
hear  ?  A  bold  and  open  defence  of  these  assaults  upon 


AND  METHODISM.  71 

Puritanism  ?  or  a  frank  and  manly  acknowledgment 
of  injustice?  No,  but  a  reiteration  of  these  parricidal 
charges,  from  another  haul  of  their  drag-net  of  detrac- 
tion through  the  pages  of  history  ;  by  appeals  to  pub- 
lic sympathy  by  the  cry  of  "  Persecution  ;" — appeals 
to  the  sympathy  of  those  whose  ancestry  is  thus  disho- 
nored, and  who,  if  their  minds  were  not  already  warped 
by  an  unjust  prejudice,  would  revere  them  emories  of 
their  sires ;  who  would  perceive  the  beauty,  the  ex- 
cellency, the  scriptural  origin,  of  "the  old  paths;" 
who  would  gather  around  the  standard  which  was 
planted  upon  the  rock  of  Plymouth  ;  who  might  de- 
sert the  graves,  but  never  the  altars  of  their 
fathers. 


V. 

What  mean  ye  by  these  stones?     Josh.  4:  6. 

Progressof  Congregationalism— Henry  VIII.^Elizabetli— Her  Times — Contest  of 
Principles— Oppressions— James  I.— Planting  of  New  England— The  Seed — 
Witchcraft. 

When  the  children  of  Israel,  after  their  deliver- 
ance from  Egyptian  bondage,  had  passed  over  the 
river  Jordan,  twelve  men,  selected  for  the  purpose, 
were  commanded  to  take  each  of  them  a  stone  from 
the  bed  of  the  river,  and  set  them  up  as  a  monument 
of  the  Divine  interposition  ;  so  that  whenever  their 
posterity  in  future  generations  should  behold  it,  they 
might  be  reminded  of  the  privileges  thus  wonderfully 
conferred,  and  of  the  responsibilities  which  had  been 
laid  upon  them  by  the  Divine  hand. 

Thus  it  is  with  us.  The  monuments  of  the  Di- 
vine interposition  meet  us  on  every  side  ;  not  like  the 
pyramid  on  Bunker  Hill,  pointing  in  majestic  silence 
toward  the  eternal  throne  ;  but  in  our  school-houses, 
and  academies,  and  colleges,  and  churches  ;  in  our 
flourishing  villages,  and  our  peace-embowered 
houses  ;  in  the  quiet,  and  in  the  bustling  scenes  of 
industry  ;  in  the  arts  and  improvements  of  civilized 
life  ;  and,  above  all  and  fostering  all,  in  the  free  po- 
litical and  religious  institutions  which  were  reared 
by  our  Puritan   Fathers.     Rocks  may   dissolve  in 


CONGREGATIONALISM,  ETC.  '^J^ 

dust.  Bunker's  proud  monument  may  waste  away 
beneath  the  tooth  of  Time  ;  but  while  Freedom  sur- 
vives, or  the  history  of  Freedom,  so  long  shall  a 
wondering  world  inquire,  '•  What  mean  ye  by  these 
stones  7 

To  furnish  an  answer  to  this  question,  in  part,  is 
the  design  of  this  chapter.  It  was  remarked  in  the 
last  chapter,  that  this  glorious  structure  was  not 
reared  in  a  day.  WicklifFe  commenced  the  Reform- 
ation in  England  as  early  as  1356 ;  but  the  suprem- 
acy of  the  Pope  was  not  renounced  till  1532,  by 
Henry  VIII.  During  this  long  period,  the  Bible, 
which  had  been  translated  by  WicklifFe,  though 
trampled  under  the  iron  hoof  of  Rome,  had  been 
producing  its  natural  and  appropriate  fruits.  From 
the  seed  thus  sown,  the  principles  of  the  Reformation 
had  taken  effectual  root.  These  principles  might  be 
summed  up  in  the  right  of  individual  men,  an^^  of 
individual  churches,  to  regulate  their  oion  faith 
and  practice  by  the  Scriptures.  While  Popery,  or 
the  elements  of  Popery,  remained  predominant,  of 
course  these  principles  were  suppressed  to  the  fullest 
extent  of  human  power.  But  God  did  not  leave 
himself  without  witness. 

Though  Henry  had  renounced  the  supremacy  of 
the  Pope,  it  was  only  that  he  might  be  Pope  him- 
self; and  never  was  Pope  more  arbitrary.  Puritan 
and  Papist,  indiscriminately,  who  would  not  bow  to 
his  authority,  were  made  to  feel  the  weight  of  his 
power.  He  was  followed  by  his  daughter,  "  the 
bloody  Mary,"  after  a  brief  respite  during  the  life  of 
his  son,  the  youthful  Edward  VI. 


74  CONGREGATIONALISM 

In  1558,  just  about  two  hundred  years  after 
WicklifFe  commenced  his  eventful  labors  as  a  re- 
former, Elizabeth  ascended  the  throne  of  England. 
She  was  a  Protestant  in  name,  as  were  most  of  the 
sovereigns  who  followed  her ;  but  notwithstanding 
this,  very  little  advancement  was  made  in  the  prin- 
ciples of  true  religious  liberty.  Religious  faith,  and 
public  worship,  and  many  of  the  private  privileges 
of  religion,  were  regulated  by  law ;  and  the  least  de- 
parture from  the  prescribed  forms  and  modes  expos- 
ed the  offender  to  the  most  cruel  punishments, — even 
to  death  itself.  Many,  in  these  days,  seem  to  sup- 
pose that  persecution  was  practised,  chiefly,  by  the 
Catholics;  while  the  Puritans  are  made  to  share 
in  the  odium  which  is  attached  to  the  name  of  Per- 
secutor. The  injustice  of  this  slander  upon  the 
name  of  Puritan,  in  its  application  to  Congregation- 
alists,  we  shall  not  neglect  to  expose,  in  the  proper 
place.  Many  seem  to  forget  that  it  was  the  settled 
policy  of  the  Church  of  England,  for  generations, 
to  inflict  pecuniary  and  corporeal  punishments  for 
religious  principles  conscientiously  held,  and  peacea- 
bly practised  ;  and  that  even  noio  political  disabilities 
and  pecuniary  expenses  are  incurred  from  the  same 
causes.  To  pray  in  any  other  manner  than  in  the 
legally  prescribed  form,  subjected  our  fathers  to  the 
loss  of  goods  and  chattels,  for  the  first  offence  ;  to 
one  year's  imprisonment  for  the  second  ;  and  to  im- 
prisonment for  life  for  the  third. 

So  little  removed  from  Popery  were  the  Episcopal 
forms  and  ceremonies  of  worship,  that  the  Puritans 
regarded  an  observance  of  them  as  a  practical  sane- 


AND  METHODISM.  ^  75 

tioning  of  Popery.  Some  of  those  things  might 
have  been  very  harmless,  in  themselves ;  and  so 
was  a  three-penny  tax  on  tea  a  small  matter,  i7i  it- 
self, but  it  involved  the  great  prmciple  of  taxation 
without  representation.  Much  of  the  principle  in- 
volved in  these  popish  rules  and  observances  was 
real  Popery.  It  involved  the  question  whether  God 
or  man  should  be  obeyed, — whether  men  should  be 
guided  by  the  Bible,  or  hy  human  authority.  It  was 
a  contest  of  principles.  The  drinking  of  a  few  drops 
of  an  intoxicating  liquor  may  be  of  little  importance 
in  itself,  but  in  its  influence  it  may  involve  the  en- 
tire interests  of  the  great  cause  of  Temperance. 
Emphatically  is  this  true  in  matters  of  religion,  and 
especially  in  the  great  Avork  of  a  reformation  from 
Popery.  To  yield  to  human  authority,  where  the 
Deity  alone  might  command,  was  to  deny  his  su- 
preme authority  over  the  conscience,  the  heart  and 
the  life.  Hence,  as  the  government  assumed  the 
right  to  regulate  the  religious  faith  and  practice  of  the 
people,  it  is  easy  to  see  how  the  assertion  of  their 
rights  in  matters  of  religion  would  pioneer  the  way 
for  the  attainment  of  their  rights  in  civil  matters. 
Let  it  never  be  forgotten  that  this  is  the  true  order 
of  things  ;  then  shall  we  be  prepared  to  perceive  and 
appreciate  the  obligations  which  the  world  is  under 
to  the  men  who  bared  their  bosoms  and  their  necks 
in  defence  of  the  principles  which  were  involved  in 
the  Reformation.  For  these  they  endured  fines,  im- 
prisonments, banishments,  stripes,  slitting  of  the 
nose,  cropping  of  the  ears,  branding  with  red-hot 
irons,  and  death  itself,     To  all  these  evils,  inflicted 


76  CONGREGATIONALISM 

with  greater  or  less  severity,  the  Puritans  were  con- 
stantly subjected,  not  merely  while  Popery  prevailed, 
but  from  the  accession  of  Elizabeth  in  1558,  till  they 
sought  refuge  in  the  wilderness  of  New  England. 

An  extract  or  two  from  "  Neal's  History  of  the  Pu- 
ritans,-' will  enable  us  to  form  some  idea  of  the  rea- 
sons why  our  fathers  refused  to  conform  to  such  a 
church,  and  to  submit  to  such  laws ;  and  their  abun- 
dant justification  for  seeking  redress  by  any  necessa- 
ry means. 

"  In  the  supplication  of  the  people  of  Cornwall, 
it  is  said,  '  We  are  above  the  number  of  four  score 
and  ten  thousand  souls,  which,  for  the  want  of  the 
Word  of  God,  are  in  extreme  misery  and  ready  to 
perish,  and  this  neither  for  want  of  maintenance  or 
place ;  for  besides  the  impropriations  in  our  Shire, 
we  allow  yearly  above  £9200,  and  have  one  hun- 
dred and  sixty  churches,  the  greatest  part  of  which 
are  supplied  by  men  who  are  guilty  of  the  grossest 
sins  ;  some  fornicators,  some  adulterers,  some  felons, 
bearing  the  marks  in  their  hands  for  the  said  of- 
fences ;  some  drunkards,  gamesters  on  the  Sabbath 
day,  (fee.  We  have  many  non-residents,  who  preach 
but  once  a  quarter,  so  that,  between  meal  and  meal 
the  silly  sheep  may  starve.  We  have  some  ministers 
who  labor  painfully  and  faithfully  in  the  Lord's  hus- 
bandry ;  but  these  men  are  not  suffered  to  attend 
their  callings,  because  the  mouths  of  papists,  infidels, 
and  filthy  livers  are  open  against  them,  and  the  ears 
of  those  who  are  called  lords  over  us,  are  sooner  open 
to  their  accusations,  though  it  be  but  for  ceremonies, 
than  to  the  other's  answers.     Nor  is  it  safe  for  us  to 


AND  METHODISM.  77 

go  and  hear  them  ;  for,  though  our  own  fountains 
are  dried  up,  yet,  if  we  seek  for  the  waters  of  life 
elsewhere,  Ave  are  cited  into  the  spiritual  courts,  re- 
viled, and  threatened  with  excommunication."* 

But  as  "  excommunication "  was  not  sufficient, 
the  following  law,  among  others,  was  enacted  :  "  An 
act  for  the  punishment  of  persons  obstinately  refusing 
to  come  to  church,  and  persuading  others  to  impugn 
the  queen's  authority  in  ecclesiastical  matters.  It 
is  therein  enacted  that  if  any  person  above  the  age  of 
sixteen,  shall  obstinately  refuse  to  repair  to  some 
church,  chapel,  or  usual  place  of  common  prayer,  to 
hear  Divine  service  for  the  space  of  one  month,  with- 
out lawful  cause  ;  or  shall  at  any  time,  forty  days  after 
the  end  of  this  session,  by  printing,  writing,  or  express 
words,  go  about  to  persuade  any  of  her  Majesty's 
subjects  to  deny,  withstand,  or  impugn  her  Majesty's 
power  or  authority  in  causes  ecclesiastical ;  or  shall 
dissuade  them  from  coming  to  church  to  hear  Divine 
service,  or  receive  the  communion  according  as  the 
law  directs  ;  or  shall  he  inesent  at  any  unlaivful 
assenibli/j  conventicle^  or  meetings  under  color  or 
jyretence  of  any  exercise  of  religion  ;  that  every  per- 
son so  offending,  and  lawfully  convicted,  shall  be 
committed  to  prison  without  bail,  till  they  shall  con- 
form and  yield  themselves  to  come  to  church,  and 
make  declaration  of  their  conformity. 

*  *  *  a  g^^^  jj^  (.g^gg  ^j^g  offenders  against  this  stat- 
ute, being  lawfully  convicted,  shall  not  submit  and 
sign  the  declaration  within  three  months,  then  they 
shall  abjure  the  realm,  and  go  into  perpetual  banish- 
Neal's  "  Hist,  of  the  Puritans,"  Vol.  I.  (Harper's  Ed.)  p.  146. 


78  CONGREGATIONALISM 

ment.*  And  if  they  do  not  depart  within  the  time 
Hmited  by  the  quarter  sessions  or  justices  of  the 
peace,  or  if  they  return  at  any  time  afterward,  with- 
out the  queen's  Kcense,  they  shall  suffer  death  with- 
out benefit  of  clergy.  So  tliat  as  Lord  Chancellor 
King  observed  at  the  trial  of  Dr.  Sacheverel,  the 
case  of  the  Nonconformists  by  this  act  was  worse 
than  that  of  felons  at  common  law,  for  these  were  al- 
lowed the  benefit  of  clergy,  but  the  others  were  not. 
This  statute  was  levelled  against  the  laity  as  well  as 
the  clergy,  and  the  severe  execution  of  it,  with  that  of 
the  23d  of  Eliz.,  in  this  and  the  following  reigns,t 
brought  infinite  mischiefs  upon  the  kingdom  ;  many 
families  being  forced  into  banishment ;  some  put  to 
death,  as  in  cases  of  treason ;  and  others  as  the  au- 
thors of  seditious  pamphlets. "t 

Under  the  severe  operation  of  these  laws  some  of 
the  sufferers  "  ventured  to  lay  their  case  before  the 

*  "  It  is  remarkable  that  there  is  a  proviso  in  this  statute,  that  no 
popish  recusant  shall  be  compelled  or  bound  to  abjure  by  virtue  of  this 
act.  Such  was  her  Majesty's  tenderness  for  the  papists  while  she  was 
crushing  Protestant  dissenters." 

t  "  These  laws  are  still  put  in  execution,  and  about  three  years 
ago,  in  Cornwall,  a  poor  fellow,  a  Dissenter,  was  libelled  in  the  spir- 
itual court  for  not  attending  divine  worship  at  his  parish  church  on 
Sunday.  He  had  not  taken  the  oaths  required  by  the  Toleration  Act ; 
but  it  being  a  sufficient  defence  to  take  them  at  any  time  during  the 
prosecution,  he  applied  to  the  magistrates  of  the  county,  at  their 
quarter  sessions,  who  illegally  refused  to  administer  them  ;  the  conse- 
quence was,  that  he  was  excommunicated.  Upon  a  representation  of 
the  committee  in  London  for  taking  care  of  the  civil  concerns  of  the 
Dissenters,  the  chairman  of  the  sessions  acknowledged  the  error  of 
the  justices,  and  the  man  took  the  oaths  at  the  ensuing  sessions,  but  it 
was  then  too  late."     Note  in  Neal's  Hist,  of  the  Puritans. 

+  Neal's  "Hist,  of  the  Puritans,"  Vol  I.  p.  198.     (Harper's  Ed.) 


AND  METHODISM.  79 

lords  of  the  council  in  an  humble  petition."  In  this 
petition  they  say,  that  "  upon  a  careful  examination 
of  the  Holy  Scriptures,  we  find  the  English  hieiar- 
chy  to  be  dissonant  from  Christ's  institution,  and  to 
be  derived  from  Antichrist,  being  the  same  the  Pope 
left  in  this  land,  to  which  we  dare  not  subject  our- 
selves. We  farther  find  that  God  has  commanded 
all,  that  believe  the  Gospel,  to  walk  in  that  holy  faith 
and  order  which  he  has  appointed  in  his  church  ; 
wherefore,  in  the  reverend  fear  of  his  name,  we  have 
joined  ourselves  together,  and  subjected  our  souls  and 
bodies  to  those  laws  and  ordinances.  ***** 
But  the  prelates  of  this  land  have  for  a  long  time 
dealt  most  injuriously,  unlawfully,  and  outrageously 
with  us,  by  the  great  power  and  high  authority  they 
have  gotten  in  their  hands,  and  usurped  above  all 
the  courts,  judges,  laws,  and  charters  of  this  land, 
persecuting,  imprisoning,  and  detaining  at  their 
pleasure  cur  poor  bodies,  without  any  trial,  release 
or  bail ;  and  hitherto  without  any  cause  either  for 
error  or  crime  directly  objected.  Some  of  us  they 
have  kept  in  close  prison  four  or  five  years  with 
miserable  usage ;  others  they  have  cast  into  New- 
gate, and  laden  with  as  many  irons  as  they  could 
bear ;  others  into  dungeons  and  loathsome  jails, 
among  the  most  facinorous  and  vile  persons,  where 
it  is  lamentable  to  relate  how  many  of  these  innocents 
have  perished  within  these  five  years  :  aged  widows, 
aged  men,  and  young  maidens,  &c.,  where,  so  many 
as  the  infection  hath  spared,  lie  in  woful  distress, 
like  to  follow  their  fellows,  if  speedy  redress  be  not 
had ;  others  of  us  have  been  grievously  beaten  with 


80  CONGREGATIONALISM 

cudgels  in  Bridewell,  and  cast  into  a  place  called  Lit- 
tle Ease,  for  refusing  to  come  to  their  chapel  service  ; 
in  which  prison  several  have  ended  their  lives  ;  but 
upon  none  of  our  companions  thus  committed  by 
them,  and  dying  in  their  prison,  is  any  search  or  in- 
quest suffered  to  pass,  as  by  law  in  like  case  is  pro- 
vided. 

''  Their  manner  of  pursuing  and  apprehending 
us  is  with  no  less  violence  and  outrage  ;  their  pur- 
suivants, with  their  assistants,  break  into  our  houses 
at  all  times  of  the  night,  where  they  break  open, 
ransack,  and  rifle  at  their  pleasure,  under  pretence  of 
searching  for  seditious,  unlawful  books.  The  hus- 
bands in  the  dead  of  night  they  have  plucked  out  of 
their  beds,  and  haled  them  to  prison. 

*'  We  therefore  humbly  pray,  in  the  name  of  God 
and  our  sovereign  the  queen,  that  we  may  have  the 
benefit  of  the  laws,  and  of  the  public  charter  of  the 
land,  namely,  that  we  may  be  received  to  bail  till  we 
be  by  order  of  law  convicted  of  some  crime  deserving 
of  bonds.  We  plight  unto  your  honors  our  faith 
unto  God,  and  our  allegiance  to  her  Majesty,  that  we 
will  not  commit  any  thing  unworthy  the  Gospel  of 
Christ,  or  to  the  disturbance  of  the  common  peace 
and  good  order  of  the  land,  and  that  we  will  be  forth- 
coming at  such  reasonable  warning  as  your  lord- 
ships shall  command."* 

Many  minds  are  struck  with  horror  chiefly  at  the 
burnings  at  the  stake  ;  but  the  extracts  just  given 
show  us  that  such  public  and  cruel  executions  were 
were  but  a  drop  in  the  bucket,  in  comparison  with 

Neal's  Hist,  of  the  Puritans,  Vol.  I.  p.  199.     (Note.) 


AND  METHODISM.  81 

what  was  endured  from  other  modes  of  punishment 
and  of  cruehy.  The  law  above  quoted  had  a  two- 
fold object,  viz.,  to  enforce  conformity  to  all  the  prin- 
ciples and  practices  of  the  established  church  ;  and 
to  prevent  and  punish  attendance  upon  any  rehgious 
meeting,  public  or  private,  for  reading  or  hearing 
God's  word,  and  for  prayer,  or  for  any  religious  exer- 
cises whatever.  There  was  no  charge  of  hostility 
to  the  civil  government,  or  of  any  thing  that  tended 
to  weaken  the  government.  It  was  purely  a  war- 
fare upon  the  rights  of  men  quietly  and  peaceably  to 
worship  God  according  to  the  dictates  of  their  own 
consciences.  These  were  the  true  grounds  of  the 
contest  which  was  waged  between  the  Puritans,  on 
the  one  hand,  and  the  royal  party  and  the  Episcopal 
clergy  on  the  other.  Relief  from  the  evils  under 
which  the  Puritans  groaned,  could  be  obtained  only 
by  a  change  in  the  principles  of  civil  and  ecclesiasti- 
cal government.  But  no  sufficient  and  permanent 
relief  was  to  be  found  in  England.  It  was  only  to 
be  found  upon  these  shores.  During  a  brief  period 
they  obtained  a  respite  in  their  native  land,  but  they 
obtained  it  only  by  rising  against  their  oppressor,  and 
wresting  the  rod  from  his  grasp.  This  was  under 
Cromwell.  The  men  who  gained  this  victory  over 
oppression  were  but  a  minority  ;  but  they  succeeded, 
under  God,  through  their  talents  and  their  courage. 
While  Cromwell  lived,  they  were  able  to  maintain 
the  advantages  which  they  had  gained.  That  chap- 
ter in  the  history  of  England,  whatever  may  be  the 
faults  which  it  records,  is  a  perfect  vindication  of  our 
principles,  civil   and  religious.     Two   fundumental 


82  CONGREGATIONALISM 

principles  are  the  landmarks  which  guide  in  the  sur- 
vey of  those  stormy  times,  viz.  Repuhlicanism  in 
government^  and  toleration  in  religion.  Their  re- 
publicanism has  already  been  exhibited  from  Hume. 
Of  their  tolerance,  the  Encyclopaedia  Americana,  ar- 
ticle, Cromwell,  thus  testifies.  "  In  religion  he  acted 
on  the  principle  of  toleration.  Every  man  had 
liberty  of  co?iscience.^^  It  might  have  been  added, 
that  no  test  was  applied  to  any  man,  except  what  is 
applied  in  this  state  at  this  day,  viz.  That  he  be 
true  to  the  government  of  his  state  and  of  his 
country. 

In  judging  of  the  manner  in  which  these  princi- 
ples were  carried  out  in  practice,  two  points  must  be 
borne  in  mind.  (1.)  Those  were  times  of  revolution, 
in  which  the  actions  of  men  are  not  to  be  judged  by 
the  same  standard  as  in  times  of  established  order. 
Even  in  our  own  Revolution  in  '76,  many  acts  and 
measures,  which  were  then  regarded  as  just  and  ne- 
cessary, would  appear  in  altogether  a  different  light, 
in  the  present  circumstances  of  established  authority. 
The  Puritan  reformers  were  surrounded  by  a  power- 
ful body  of  Catholics,  with  whom  the  Catholic  gov- 
ernments of  France  and  Spain,  and  the  Pope  were 
ready  to  unite  for  the  purpose  of  re-establishing 
popery  in  England.  Scarcely  less  to  be  dreaded  was 
the  royalist  party,  combining  the  influence  and  the 
tender  mercies  of  an  intolerant  hierarchy,  whose 
motto,  as  uttered  by  king  James  was,  "  They^^  (the 
Puritans)  ^^  shall  conform^  or  I  ivill  harry  them  out 
of  the  kingdom,  or  worse,  ojily  hang  them,  thafs 
all.''^     (2.)  We  who  enjoy  the  light  of  mid-day,  are 


AND  METHODISM.  83 

not  to  condemn  those  who  stumbled  in  the  twilight 
of  the  morning.  Who  thinks  of  casting  odium  on 
the  name  of  Fulton,  because  some  of  his  efforts  in  the 
application  of  steam  were  crude,  or  even  unphilo- 
sophical?  His  name  Avill  shine  as  the  morning 
star  in  the  history  of  that  great  invention,  even 
though  others  have  far  surpassed  him  in  the  applica- 
tion of  the  grand  idea  to  which  he  gave  birth.  Co- 
lumbus would  be  remembered  and  honored  as  the 
discoverer  of  America,  even  though  he  had  died 
when  his  eyes  first  gazed  upon  the  shores  of  the  first 
discovered  island.  What  though  his  plans  and  cal- 
culations were  marred  with  error,  and  ignorance,  and 
absurdity  ?  His  name  is  still  recorded  as  "  The  Dis- 
coverer of  a  New  World.^'  ^^  hy?  ii^  the  name  of 
honesty  and  of  justice,  should  not  the  same  truth 
and  candor  mark  our  estimate  of  the  principles,  and 
actions,  and  characters  of  our  Puritan  fathers,  who 
discovered  and  reduced  to  order  the  elements  of  civil 
and  religious  liberty  ?  And  yet  these  are  the  men 
who  are  selected  as  outcasts  from  the  pale  of  candor  ; 
whose  names  and  whose  principles  are  shuttlecocks 
for  every  witling.  Some,  even  their  own  degenerate 
sons,  would  brand  the  Puritans  as  intolerant  bigots^ 
and  hold  them  up  to  the  odium  of  the  world.  Facts 
show  the  base  injustice  of  such  representations. 
Cromwell  expresses  the  abhorrence  he  would  feel,  if 
those,  who  had  cast  off  the  yoke  of  bishops,  should 
themselves  become  the  persecutors  of  others.  The 
Puritans  fought  for  religious  liberty,  not  merely  for 
themselv^es  but  for  others.  Accordingly,  when  rest- 
ing in   the  rewards  of  victory,    they  permitted  all 


84  CONGREGATIONALISM 

peaceable  citizens  to  enjoy  the  rights  of  conscience 
unmolested.  To  this  truth  let  an  Episcopal  church 
historian  bear  testimony.  "  All  the  world,"  says  he, 
"  will  allow  that,  in  point  of  religious  liberty,  their 
conduct  when  in  power,  fulfilled  the  promises  made 
in  obscurity."*  Says  Hume,  "  Of  all  Christian  sects, 
this  was  the  first"  (the  Independents)  "  which,  during 
its  prosperity,  as  well  as  its  adversity,  always  adopted 
the  principle  of  toleration J^\  And  yet,  in  the  face 
of  all  this,  there  are  those  who  can  denounce  and 
misrepresent  the  heroic  efforts  of  these  men  in  de- 
fence of  themselves,  of  liberty,  and  of  the  sacred 
rights  of  conscience. 

Amid  the  adverse  influences  by  which  they  were 
surrounded,  in  England,  the  Puritans  could  not  long 
retain  the  power  which  they  had  acquired.  They 
retained  it  long  enough,  however,  to  demonstrate  the 
pohtical  bearings  of  their  religious  principles,  viz., 
that  repuhlicanism  in  religion  leads  directly  to  re- 
pithlicanisTR  in  politics.  Men  of  all  religious  views 
may  now  be  found  harmonizing  in  their  politics  ;  but 
it  was  not  so  then.  The  anti-republican  in  religion, 
was  an  anti-republican  in  politics.  This  remark  is 
verified  by  the  famous  maxim  of  James  I.  '^  No 
BISHOP,  no  KING."  "  A  Church  without  a  bishop" 
led,  naturally.^  to  "  a  state  without  a  king."  In  proof 
of  this,  we  need  only  the  history  of  the  reigns  of  the 
four  kings  of  the  house  of  Stuart.  They  were  "  the 
declared  enemies  of  the  civil  constitution  ;  they  aimed 
to  govern  without  law.     They  levied  taxes  by  the 

*  Hist.  Eng.  Ch.  and  Sects,  by  Rev.  J.  Grant,  Vol.  II.  p.  435. 
t  Hist.  Eng.,  Vol.  V.  p.  1.54. 


AND  METHODISM.  85 

prerogative  ;  and  endeavored  to  put  an  end  to  the 
very  being  of  parliaments  ;"  and  the  people  were  for- 
bidden even  "  to  talk  upon  political  matters."  These 
arbitrary  measures  were  countenanced  and  encour- 
aged by  the  bishops,  that  thereby  they  might  secure 
the  suppression  of  the  Puritans,  and  the  supremacy 
of  ''  the  Church." 

The  state  of  the  parties  is  shown  by  this  short 
piece  of  history.  Upon  the  accession  of  James  I.  to 
the  throne  of  England,  the  Puritans  petitioned  for  a 
reformation  of  certain  abuses  and  corruptions  in  the 
Church.  They  were  met  by  a  counter  petition  from 
the  Episcopal  party,  who  endeavored  to  excite  the 
prejudice  of  the  king  against  the  Puritans,  '•  as  being 
for  a  limited  monarchy,  and  for  subjecting  the  titles 
of  kings  to  the  approbation  of  the  people."  "Look  at 
the  Reformed  Churches  abroad ;  wheresoever  the  de- 
sire of  the"  Puritan  "  takes  place,  how  ill  it  suits  with 
the  state  of  monarchy."  "  The  present  Church  gov- 
ernment" was  commended  '•  as  the  great  support  of 
the  crown,  and  calculated  to  promote  unlimited  siih- 
jectio7i"  "  The  archbishop  and  his  brethren  were 
indefatigable  in  possessing  the  king  with  the  excel- 
lence of  the  English  hierarchy,  *  *  as  best  suited 
to  a  monarchical  government."  In  a  conference  with 
these  petitioners,  the  king,  turning  to  the  bishops, 
saidj  "  My  lords,  I  may  thank  you  that  these  Puri- 
tans plead  for  my  supremacy,  for  if  once  you  are  out 
and  they  in  place,  I  know  what  v/ould  become  of  my 
supremacy,  for,  no  bishop  no  king."  Then  rising 
from  his  chair  he  added,  "  I  will  make  them  conform, 
or  I  will  harry  them  out  of  the  land,  or  else  do  worse, 

5 


85  CONGREGATIONALISM 

only  hang  them,  that's  all."  Bishop  Bancroft  fell  on 
his  knees  and  said,  '  I  protest  my  heart  melteth  for 
joy,  that  Almighty  God,  of  his  singular  mercy,  has 
given  ns  such  a  king  as,  since  Christ,  has  not  heen.'  " 
"  Chancellor  Egerton  said,  '  he  had  never  seen  the 
king  and  priest  so  fully  united  in  one  person.'  "*  At 
the  next  day's  conference,  the  king  having  given  ut- 
terance to  the  same  arbitrary  spirit,  the  old  Arch- 
bishop cried  out,  in  transport,  "Undoubtedly  your 
majesty  speaks  by  the  special  assistance  of  God's 
Spirit." 

This  was  the  precise  state  of  the  parties, — Epis- 
copacy and  monarchy  on  the  one  hand,  wedded  to- 
gether and  mutually  supporting  each  other ;  and 
Puritanism  on  the  other,  the  defender  of  constitu- 
tional liberty. 

But  the  Puritans  were  not  all  Congregationalists, 
or  Independents  as  they  are  called  in  England.  If 
we  would  correctly  understand  the  relations  which 
Congregational  principles  sustain  to  civil  and  reli- 
gious liberty,  we  must  not  forget  that  as  matters  by 
degrees  approached  a  crisis,  opposition  to  despotism 
centered  more  and  Qnore  in  Congregationalism. 
The  men  of  that  religious  party  were  the  men  who 
took  the  lead  of  the  opposition  among  the^ people,  in 
Parliament,  and  in  the  army,  and  who  finally  over- 
threw the  monarchy  and  established  the  Common- 
wealth, and  who,  amid  all  their  reverses,  were  ever 
found  the  consistent  and  indomitable  champions  of 
liberty.  Says  Hume,  "  The  Independents,  who 
had,  at  first,  taken  shelter,  and  concealed  themselves 

^  Neal. 


AND  METHODISM.  g-j 

under  the  wings  of  the  Presbyterians,  now  (1644) 
evidently  appeared  a  distinct  parti/,  and  betrayed 

VERY      DIFFERENT     VIEWS     AND     PRETENSIONS."* 

Hence  the  testimony  of  lords  King  and  Brongham 
already  given,  that  "  to  the  Independents  England 
owes  all  true  notions  of  religious  liberty,  and  free- 
dom of  conscience,"  as  well  as  "the  free  constitution 
which  she  now  enjoys."  It  was,  then,  not  merely  to 
the  Puritans  that  "  England  owes  this  debt  of  grat- 
itude," hut  pre-eminently  to  that  class  of  Puritans 
who  held  the  peculiar  principles  of  Congregation- 
alism. 

It  was  from  this  party  that  New  England  was 
colonized  ;  and  these  were  the  principles  with  which 
this  soil  was  planted.  Not  by  a  few  ranting  fanatics, 
who  were  too  surly  and  persecuting  to  dwell  with 
the  rest  of  mankind.  No  men  in  England  ranked 
higher  in  point  of  talents  and  education  than  their 
statesmen  and  their  clergy.  These  were  the  men, 
under  whose  administration,  and  by  whose  arms,  the 
national  glory  of  England  was  raised  to  a  pitch,  that 
never  has  been  surpassed.  These  were  the  men, 
whom  some  can  ridicule  as  whining,  psalm-singing, 
ignorant,  fanatical  persecutors  ;  the  men  who  hurled 
tyranny  from  its  throne,  and  beneath  whose  tread 
Europe  trembled.  Yea,  more  ;  these  were  the  men 
who  moulded  this  fair  land,  and  breathed  into  it  the 
living  soul  that  now  animates  it  with  the  spirit  of 
civil  and  religious  liberty.  Not  merely  did  they  cross 
the  ocean  whh  these  principles ;  it  icas  these  prin- 
ciples that  inspired  them  with  the  courage  and  the 

*  Hist.  Eng.  Vol.  V.  p.  153. 


38  CONGREGATIONALISM 

fortitude  to  brave  the  ocean,  the  wildernesSj  and  the 
savage,  and  hunger,  and  cold,  and  death. 

It  is  deeply  interesting  and  instructive  to  trace 
the  development  of  these  principles,  during  the  two 
hundred  and  thirty-six  years  preceding  the  first  set- 
tlement of  New  England,  beginning  with  the  time 
of  Wickliffe.  Scarcely  one  important  principle  either 
in  politics  or  religion,  has  been  since  discovered. 
He  did  not,  indeed,  foresee, — no  human  mind  could 
have  comprehended  their  operation  or  results.  That 
great  Reformer  fell  back  upon  the  naked  Scriptures. 
He  there  saw  at  once  the  rights,  and  duties,  and  res- 
ponsibilities of  individual  Christian  men^  and  of  in- 
dividual Christian  Churches.  The  Bible,  and  the 
Bible  only,  as  the  rule  of  faith  and  practice  in  reli- 
gion,— the  voluntary  election  and  support  of  the 
ministry  by  the  people, — the  nature  of  the  pastoral 
ofiice, — the  mode  and  design  of  Church  organization, 
— these  v/ere  the  elements  of  the  religious  rights, 
and  they  led,  naturally  and  directly^  to  the  civil 
rights  of  the  'people.  All  who  adopted  these  prin- 
ciples, did  not  at  once,  and  with  equal  clearness, 
discover  their  nature  and  practical  application.  Per- 
secution at  times  excited  and  beclouded  their  minds, 
for  it  can  "  make  a  loise  man  madP  They  were 
often  uncompliant  to  tjie  weakness  of  others  ;  they 
were  stern  and  rigid  ;  sometimes  even  harsh  towards 
others,  for  those  were  not  the  times  when  men  were 
enervated  upon  beds  of  down  or  of  roses.  We  may 
even  admit  that  they  were  deficient  in  the  milder 
graces  of  the  gospel ;  but  those  were  the  faults  of  the 
timesj  and  not  of  the  Puritans  alone.    Many  seem 


AND  METHODISM.  §9 

to  forget  that  to  estimate  the  historical  facts  of  the 
seventeenth  century  by  those  of  the  nineteenth  is. 
necessarily,  to  make  a  false  and  unjust  estimate. 
Many  seem  to  forget  that  those  men  were  born  amid 
the  corruptions  of  popery,  or  of  a  hierarchy  that  was 
based  on  essentially  the  same  principles,  and  that 
they  were  called  to  suffer  beneath  the  heavy  hand, 
and  to  resist  the  full  grown  power  of  the  Man  of 
Sin. 

We  shall  be  aided  in  estimating  our  obligations 
to  these  men,  by  answering  to  ourselves  this  one 
question,  viz.,  What  new  principle  in  civil  or  reli- 
gious liberty  has  been  discovered  since  the  settle- 
ment of  Neio  England,  and  the  establishment  of 
these  colonial  governments  ?  Many  among  us  seem 
to  look  upon  the  fathers  of  these  enlightened  republics 
as  passing  through  a  change  similar  to  that  of  the 
semi-savage  Russians,  under  Peter  the  Great.  Now, 
what  change  has  taken  place  in  New  England,  or  in 
our  country  ?  There  has  been,  absolutely,  no  change 
of  essential  principles  ;  there  has  been  no  change 
except  in  the  applicatiori  of  these  principles,  and 
in  the  advancement  of  the  arts  of  life  ;  in  personal 
matters  of  rehgion ;  and  in  our  relations  to  the 
mother  country.  What  was  accomplished,  or  aimed 
at,  in  the  Revolution,  but  a  confederacy  of  the  States, 
and  independence  of  Great  Britain  ?  Nothing.  The 
adoption  of  a  National  Constitution  followed  as  a 
matter  of  expediency,  which  was  taught  by  experi- 
ence; but  what  new  principle  was  there  in  that?  It 
was  simply  an  application  of  well  known  principles 
of  Republicanism.     In  the  confederation  of  the  colo- 


90  CONGREGATIONALISM 

nies,  by  which  independence  was  achieved,  there 
was  nothing  new ;  for  four  of  the  colonies  of  New 
England  had  confederated,  for  their  mutual  defence 
against  a  common  danger,  nearly  a  century  and  a 
half  previous,  and  the  constitutions  under  which 
they  achieved  their  independence  of  the  mother 
country,  and  which  continued  in  force  afterwards, 
were  the  very  constitutions  which  had  been  handed 
down  from  our  Pilgrim  Fathers. 

These  facts  are  not  only  important  to  a  right  un- 
derstanding of  the  origin  and  genius  of  our  institu- 
tions, but  also  of  the  difference  between  the  govern- 
ments of  the  New  England  colonies,  and  of  the 
colonies  at  the  South.  These  latter  governments 
were  proprietary  in  their  character ;  i.  e.,  the  king, 
or  some  great  proprietor  or  company  was  at  tlie  head 
of  the  government ;  or  at  least  had  a  leading  agen- 
cy in  the  direction  and  administration  of  affairs. 
Nothing  of  this  had  any  existence  in  New  England. 

The  first  attempts  at  a  settlement  in  New  Eng- 
land, were  made  in  what  is  now  the  State  of  Maine  ; 
but  the  first  regular  and  permanent  settlement  was 
that  of  Plymouth,  which  was  commenced  in  1620. 
The  settlers  had  started  for  '•  South  Virginia,"  as  it 
was  called ;  but  on  landing  they  found  themselves 
so  far  north,  as  to  be  out  of  the  jurisdiction  of  that 
colony,  and  without  any  powers  of  government. 
They  therefore  entered  into  a  voluntary  compact,  as 
follows.  ''  We  do,  by  these  presents,  solemnly  and 
mutually,  in  the  presence  of  God,  and  of  one  another, 
covenaiU  and  combine  ourselves  together,  into  a  civil 
body  politic,  for  our  better  ordering  and  preservation 


AND  METHODISM.  91 

and  furtherance  of  the  ends  aforesaid  ;  and  by  virtue 
hereof,  to  enact,  constitute  and  frame,  such  just  and 
equal  laws,  ordinances,  acts,  constitutions,  and  offi- 
ces, from  time  to  time,  as  shall  be  thought  most  meet 
and  convenient  for  the  general  good  of  the  colony  ; 
unto  which  we  promise  all  due  submission  and  obe- 
dience." "  The  government  was  administered  by  a 
governor  chosen  annually  by  the  people,  and  seven 
persons  called  assistants,  chosen  in  the  same  way. 
It  was  at  first  a  pure  democracy,  and  the  whole  body 
of  the  people  often  met  and  decided  upon  executive 
as  well  as  legislative  afiairs."  "  In  1639,  a  House  of 
Representatives  was  established." 

^-  The  Colony  of  Massachusetts  was  settled  in 
1628.  Powers  of  government  were  given,  them  the 
next  year,  by  Charles  I.  as  '  the  Governor  and  Com- 
pany of  Massachusetts  Bay.'  The  Company  was 
authorized  to  hold  four  great  and  general  courts  an- 
nually, which  were  empowered  to  make  laws  and 
regulations  for  the  government  of  the  colony.  In 
1630,  what  was  intended  merely  as  the  organization 
of  a  Company  became  the  Constitution  of  a  State. 
In  1634  the  House  of  Representatives  was  estab- 
lished, and  became  a  fundamental  part  of  the  Con- 
stitution." 

The  first  colonists  of  Connecticut  came  from 
Massachusettp,  in  1635,  and  were  governed  by  per- 
sons called  Magistrates,  empowered  for  that  purpose 
by  the  Legislature  of  Massachusetts  ;  but  finding 
they  were  out  of  the  limits  of  that  colony,  they 
established,  in  1639,  a  Constitution  for  themselves. 
The  substance  of  this  Constitution  was  contained  in 


92  CONGREGATIONALISM 

the  Charter  granted  by  Charles  II.  in  1662,  and  con« 
tinned,  without  any  material  alteration,  to  be  the 
fundamental  law  of  this  State  till  1818. 

"  The  Colony  of  New  Haven  was  settled  in  1637. 
The  colonists,  having  no  powers  of  government, 
constituted  themselves  into  a  body  politic,  and  estab- 
lished a  form  of  Government."* 

The  settlers  of  all  these  colonies  were  republicans 
before  they  left  their  native  land,  and  they  left  it 
because  they  wei^e  republicans  in  politics  and  in  reli- 
gion ;  and  so  truly  as  religion  had  an  influence  in 
the  formation  of  their  characters,  so  truly  was  it  the 
cause  of  their  republicanism. 

Rhode  Island  was  settled  in  two  colonies  by  Ro- 
ger Williams  and  Mrs.  Hutchinson,  with  governments 
similar  to  the  preceding. 

"  In  1643,  the  Colonies  of  Plymouth,  Massachu- 
setts, Connecticut  and  New  Haven,  formed  a  Confed- 
eracy, which  lasted  forty  years.  By  the  Articles  of 
Confederation  they  entered  into  a  perpetual  league  of 
friendship  and  amity,  for  offence  and  defence  ;"  each 
colony  retaining  its  own  government  and  jurisdiction 
in  domestic  concerns, — just  the  form  of  confederation 
which  existed  during  the  Revolution.  Two  Commis- 
sioners from  each  of  the  Colonies  formed  a  board 
for  managing  the  common  concerns  of  the  confede- 
racy. 

After  the  termination  of  the  Commonwealth  in 
England,  and  the  re-establishment  of  Monarchy, 
royal  commissioners  were  appointed  to  govern  the 
colonies  at  their  discretion.     "  But,"  as  Lord  Claren- 

*  Encyclopaedia  Americana,  Art.  New  England. 


AND  METHODISM.  93 

don  expressed  it,  "  they  were  already  hardened  into 
repnblics,^^  and  the  commissioners  found  themselves 
unable  to  execute  their  duties.  Regular  resistance 
was  offered  in  all  these  colonies,  as  decided  in  its 
spirit  as  that  which  commenced  and  completed  the 
war  of  the  Revolution.  As  a  consequence,  "  their 
charters  were  declared  to  be  forfeited,  and  a  Gover- 
nor General  was  appointed  for  New  England,  with 
instructions  to  allow  no  printing  press."  The  char- 
ter of  Connecticut  was  preserved  by  the  boldness  of 
the  people,  from  falling  into  the  hands  of  the  king's 
commissioner,  and  was  kept  secreted  until  after  the 
Revolution  in  England  by  which  William  III.  was 
placed  upon  the  throne.  When  a  rumor  of  that  revo- 
lution reached  this  country,  "  the  people  of  Boston 
flew  to  arms,  seized  the  Governor  and  the  Captain  of 
a  frigate  in  the  harbor,  compelled  the  castle  to  sur- 
render," and  thus  effected  a  complete  revolution.  The 
charters  of  Connecticut  and  Rhode  Island  were  then 
resumed,  but  that  of  Massachusetts  had  been  seized  ; 
and  though  they  petitioned  for  its  restoration,  it  was 
refused,  and  a  new  one  granted,  by  which  the  Gover- 
nor was  appointed  by  the  Crown.  From  time  to 
time  the  temper  of  the  colonies  was  tried  by  restric- 
tions laid  upon  their  trade  and  manufactures,  and  by 
constant  attempts  to  encroach  upon  their  liberties. 
More  especially  was  this  true  after  the  annihilation 
of  the  French  power  in  America  in  1763.  From  that 
time,  a  new  system  of  colonial  policy  began  in  Eng- 
land, which  led  to  the  war  of  the  Revolution. 

I  have  glanced  over  these  matters,  not  to  impart 
knowledge,  but  to  refresh  the  mind  with  the  facts 
5* 


94  CONGREGATIONALISM 

which  show  that  the  independence  of  these  States 
was  the  mere  ripening  of  a  harvest  tvhich  was  soion 
in  the  first  planting  of  our  country,  and  that  this 
harvest  was  matured  by  influences  which  had  been 
in  constant  operation  during  the  entire  history  of  the 
colonies.  Our  free  institutions  were  brought  here  by 
our  fathers  ;  here  they  planted,  in  the  outset,  our  sys- 
tem of  education,  our  churches  and  our  religion. 

It  would  be  interesting  to  notice  the  fact  and  to 
exhibit  the  proof,  if  our  particular  design  would  per- 
mit, that  in  the  eventful  struggle  of  the  Revolution 
the  colonies  which  bore  the  heat  and  burden  of  the 
day,  were  those  which  were  most  deeply  imbued  with 
the  spirit  of  the  Puritans  ;  while  those,  whether  colo- 
nies or  individuals,  who,  under  the  name  of  Tory, 
preferred  a  foreign  yoke  to  the  glory  and  independ- 
ence of  their  country,  were,  with  some  noble  excep- 
tions, equally  opposed  to  the  religious  principles  of 
the  Puritans.  But  we  must  pass  on  to  other  topics. 
Yet,  at  this  day,  when  so  many  revile  the  vine  thus 
watered  with  tears  and  blood,  even  while  reclining 
beneath  its  branches  and  revelling  upon  its  fruits,  it 
is  well  to  refresh  our  minds  with  our  obligations  to 
those  men,  of  whom  the  world  was  not  worthy.  It 
is  a  reproach  that  i?igratitude  should  be  recorded  as 
the  peculiar  "  sin  of  repubhcs."  But  our  obligations 
are  not  seen  alone  in  the  fact  that  such  an  inherit- 
ance has  been  bequeathed  us  ;  we  must  look  at  the 
sacrifices  by  which  it  was  obtained. 

Of  the  one  hundred  and  one  who  landed  on 
Plymouth  Rock,  Dec.  22,  1620,  more  than  one  half 
were  laid  in  their  graves  before  spring,  by  hardship, 


.♦^5i 


AND  METHODISM.  95 

exposure  and  privation.  At  times  not  more  than  six 
or  seven  were  found  possessed  of  sufficient  strength 
to  attend  upon  the  sick,  and  to  bury  the  dead.  No- 
thing but  a  Puritan  Faith  could  have  sustained 
them  under  such  crushing  trials ;  and  scarcely  was 
it  ever  true,  during  a  long  series  of  years,  that  their 
lives  were  secure  from  a  savage  foe.  Their  wars 
with  the  Pequots,  with  the  Narragansetts,  with  Philip, 
and  with  the  combined  powers  of  the  French  and 
Indians  on  the  north,  were  sustained  at  a  greater 
sacrifice  of  treasure  and  of  blood,  in  proportion  to 
their  numbers  and  their  Avealth,  than  that  which 
gained  our  national  independence.  In  forming  their 
settlements,  in  making  their  improvements,  in  per- 
forming their  journeys  and  their  marches,  all  was 
accomplished  by  slow  and  exhausting  bodily  toil, 
unaided  by  modern  improvements  in  science  and  the 
arts.  Truly,  other  men  labored^  and  we  have  en- 
tered into  their  labors. 

But  they  were  not  'perfect  men,  and  consequent- 
ly, though  they  were  in  advance  of  all  others,  and 
in  advance  of  the  times  in  which  they  lived  ;  though 
they  were  employed  by  Providence  to  dig  up  the 
Bible  from  the  rubbish  of  ages,  and  to  apply  its  prin- 
ciples to  practice;  though  they  were  the  constant 
defenders  of  constitutional  liberty,  and  the  founders 
of  this  glorious  Republic  ;  yet  there  are  those,  even 
among  us,  who  are  possessed  of  so  little  candor  or 
gratitude,  as  not  only  to  be  blind  to  their  virtues,  and 
to  the  monuments  of  their  heroic  deeds,  but  who 
seem  to  delight  to  hold  up  their  imperfections,  and 
even  these  men  themselves,  as  only  fit  subjects  of 


96  CONGREGATIONALISM 

ridicule.  While  the  historians,  and  the  titled  names 
of  Europe, — though  the  subjects  of  a  monarchy  and 
a  hierarchy, — delight  to  honor  our  Puritan  fathers, 
attracted,  chiefly,  by  their  characters  and  their 
achievements,  showing  that  it  requires  iiohility  of 
soul^  if  not  of  titles^  to  discover  and  appreciate  true 
greatness, — while  they  can  expatiate,  with  delighted 
candor,  upon  our  tasteful  dwellings,  our  shady  and 
quiet  villages,  our  factories,  our  cultivated  farms,  our 
roads  and  internal  improvements,  our  schools,  and 
our  churches,  as  the  results  of  Pw^itan  principles  ; 
others,  even  its  own  sons,  can  denominate  New  Eng- 
land only  as  "  the  land  where  they  hung  Quakers 
and  loitchesy 

Let  us  begin  with  the  hanging  of  witches.  The 
history  of  our  country  contains  a  melancholy  chap- 
ter on  this  subject.  The  year  1692  is  celebrated 
for  the  sad  delusion  which  has  given  Salem  an  un- 
happy distinction.  In  that  year  nineteen  persons 
were  hung,  and  one  pressed  to  death  in  Salem  and 
its  vicinity,  for  the  alleged  crime  of  witchcraft.  The 
delusion  was  not  confined  to  that  region  ;  though 
matters  were  not  elsewhere  carried  to  the  same 
extreme.  One  person  was  executed  in  New  Haven 
Colony,  and  several  were  accused  in  Connecticut, 
but  none  were  executed  ;  and  no  execution  took  place 
in  New  England,  subsequently  to  1692. 

It  is  common,  in  some  circles,  to  speak  of  this 
matter  as  if  all  the  Colonies  were  equally  implicated 
in  whatever  of  dishonor  may  be  attached  to  such 
transactions  ;  but  certainly  it  is  manifest  injustice  to 
charge  the  crimes  or  the  weaknesses  of  the  people, 


AND  METHODISM.  '97 

or  of  the  government  of  one  colony  upon  them  all  in- 
discriminately. The  colonies  were  entirely  distinct, 
and  independent  of  each  other. 

But  why  select  New  England  at  all,  as  the  coun- 
try peculiarly  marked  in  history  for  the  superstition, 
if  you  please  to  call  it  such,  which  believed  in 
witches,  and  the  records  of  whose  courts  are  stained 
with  their  blood  ?  Is  it  true  that  '-  New  England  is 
the  land  where  they  hung  witches?  "  Or  is  the  charge 
a  slanderous  libel  7 

We  find  traces  of  the  execution  of  witches  as 
early  as  the  13th  century  ;  but  it  was  not  until  the 
15th  that  the  proceedings  against  witchcraft  assumed 
the  most  hideous  form.  "  In  1484,  Pope  Innocent 
Ylllth  issued  a  bull,  directing  the  inquisitors  to  be 
vigilant  in  searching  and  punishing  those  guilty  of 
this  crime."  Other  bulls  followed  by  Alexander  Vlth 
in  1494.  by  Leo  Xth  in  1521,  and  by  Adrian  YIth  in 
1522.  For  two  centuries  and  a  half  these  principles 
had  full  sway.  We  are  told  that  five  hundred 
witches  were  burned  in  Geneva,  in  three  months,  a 
little  before  the  Reform^ation.  One  thousand  were 
executed  in  one  year  in  the  diocese  of  Como.  In 
Wurtzi  urg,  one  hundred  and  fifty-seven  persons 
were  burned  in  two  years  ;  and  it  has  been  calcu- 
lated that  one  hundred  thousand  persons  suffered  in 
Germany  alone,  from  the  date  of  the  first  bull,  just 
referred  to,  until  the  termination  of  prosecutions  on 
these  charges.  •'  A  witch  was  burned  in  one  of 
the  Swiss  Cantons  as  late  as  1780.  In  England  the 
state  .of  things  was  no  better.  The  Reformation, 
which  exploded  so  many  errors,  seems  to  have  had 


98'  CONGREGATIONALISM 

no  influence  upon  this.  Individual  cases  of  trial 
occurred  in  that  country  previous  to  the  existence  of 
any  penal  statutes  against  it,"  but  the  enactments  of 
Henry  Vllth,  about  the  year  1500,  of  Henry  Ylllth, 
of  Elizabeth,  and  of  James  1st,  in  1603 — the  last 
passed  when  Lord  Bacon  was  a  member  of  Parha- 
ment,  and  not  repealed  till  1736 — show  the  extent  of 
the  legislative  proceedings  in  regard  to  that  crime  in 
England.  As  late  as  1716  a  woman  and  her  daugh- 
ter were  hanged  on  a  charge  of  witchcraft,  twenty- 
four  years  after  the  last  execution  in  New  England. 
"  The  number  of  those  put  to  death  in  England  for 
this  crime  has  been  estimated  at  thirty  thousand  ! " 
something  like  one  thousand  to  one  for  those  exe- 
cuted in  New  England.  What  truth,  or  candor,  or 
intelligence,  is  there  in  characterizing  New  England 
as  ''  the  land  where  they  hung  Qjiiakers  and 
loitches  T  The  last  victim  that  perished  in  Scot- 
land, was  executed  as  lately  as  1722, — in  Scotland, 
than  which  there  is  not  a  more  enlightened  country 
in  Europe.  Indeed,  the  most  distinguished  men 
were  led  away  with  this  delusion,  in  common  with 
the  multitude.  Not  to  occupy  space,  I  will  quote 
only  Blackstone.  "To  deny  the  possibility,  nay, 
the  actual  existence  of  witchcraft  and  sorcery",  (Com- 
mentary on  the  Laws  of  England,)  "  is  at  once  flatly 
to  contradict  the  revealed  word  of  God,  in  various 
passages  both  of  the  Old  and  New  Testament ;  and 
the  thing  itself  is  a  truth  to  which  every  nation  hath 
in  its  turn  borne  testimony,  either  by  examples  seem- 
ingly well  attested,  or  by  prohibitory  laws  which,  at 


AND  METHODISM.  99 

least,  suppose  the  possibility  of  a  converse  with  evil 
spirits."* 

Where,  then,  let  me  ask,  is  the  justice  of  singling 
out  New  England  as  the  land  where  this  delusion 
has  prevailed,  as  if  this  were  enough  to  stamp  with 
weakness  and  superstition  the  fathers  of  our  country  ? 
They  were,  indeed,  influenced  by  the  common  be- 
lief of  the  times.  Not  to  have  been  thus  affected 
would  imply  that  they  were  either  more,  or  less,  than 
men.  But,  so  far  were  they  from  being  subject  to 
that  weakness,  pecwZiarZy,  the  contrary  was  the  fact. 
So  far  was  New  England  from  being  "  the  country 
where  they  hung  witches,"  it  is,  in  truth,  the  country 
where  few  were  hung.  But  least  of  all  should  this 
charge  come,  by  way  of  reproach,  from  those  whose 
peculiar  glory  it  is  that  they  are  the  disciples  of  John 
Wesley.  "  It  was  owing  to  this  weakness,"  says  his 
biographer,  ("  a  too  great  readiness  to  credit  the  testi- 
mony of  others,")  "that  Mr.  Wesley  so  readily  believed 
most  of  the  stories  he  heard  concerning  witchcraft 
and  apparitions."  ''It  is  true  likewise,"  says  Mr. 
Wesley,  "  that  the  English  in  general,  and  most  of 
the  men  of  learning  in  Europe,  have  given  up  all 
accounts  of  witches  and  apparitions,  as  mere  old 
wives'  fables.  I  am  sorry  for  it:  and  I  willingly 
take  this  opportunity  of  entering  my  solemn  protest 
against  this  violent  compliment,  which  so  many  that 
believe  the  Bible  pay  to  those  who  do  not  believe  it. 
I  take  knowledge,  these  are  at  the  bottom  of  the  out- 
cry which  has  been  raised,  and  with  such  insolence 
spread   throughout  the  nation,  in  direct  opposition 

*  Enc.  Am.,  art.  Witchcraft. 


100  CONGREGATIONALISM. 

not  only  to  the  Bible,  but  to  the  suffrages  of  the 
wisest  and  best  of  men  in  all  ages  and  nations. 
They  well  know,  whether  Christians  know  it  or  not, 
that  the  giving  up  witchcraft  is  in  effect  giving  up 
the  Bible."*  And  this  was  written  in  1768, — seventy- 
six  years  after  the  chief  part  of  the  delusion  had 
passed  away  from  New  England.  Truly,  this  is 
the  land  where  they  believed  in  witchcraft !  That 
popular  delusion  did  indeed  prevail  here  ;  but  New 
England  was  as  far  in  advance  of  the  rest  of  the 
world,  in  this  respect,  as  she  was  in  all  others.  He 
who  casts  sneers  upon  her  for  her  popular  belief,  in 
respect  to  these  matters,  betrays  his  own  ignorance, 
or  prejudice,  or  both.  As  we  proceed,  we  shall  see 
that  other  unworthy  charges  are  equally  groundless 
and  unjust.  The  followers  of  Wesley  should  be  the 
last  to  reproach  the  Puritans  for  being  led  away  by 
that  common  error  of  the  times.  We  have  only  to 
open  our  eyes,  and  we  shall  discover  not  only  mon- 
uments of  Providential  regard,  but  of  the  distinguish- 
ing glories  of  our  Puritan  fathers, — monuments  which 
should  lead  our  children  to  inquire,  (and  none  hut 
childi^en  s\\o\\\di  ,need  to  ask,)  What  mean  ye  by 
these  stones  7  Let  us  teach  these  things  to  our 
children  ;  let  us  labor  to  cultivate  these  principles  in 
every  heart,  till  throughout  the  length  and  breadth  of 
our  country  there  be  found  no  viper  to  sting  the 
bosom  that  has  nourished  it, 

*  Whitehead's  Life  of  John  Wesley,  pp.  189, 190. 


VI. 


''  Doth  our  law  judge   any    man    befoee    it    hear   him,  and 

KNOW    WHAT    HE    DOETH  1  "       Johll  7  :    51. 

Blue  Laws  of  Connecticut — Persecution — Roger  Williams — The  Anabaptists — 
The  auakers. 

This  question  of  Nicodemus  is  based  alike  in  com- 
mon sense,  and  common  justice  ;  and  yet  few  prin- 
ciples have  been  oftener  violated  than  this,  by  the 
stale  and  slanderous  misrepresentations  which  are  so 
commonly  heard,  of  the  fathers  of  New  England, — 
the  founders  of  the  institutions  which  are  the  pre- 
eminent glory  of  our  land.  They  were  men  who 
lived  not  for  themselves.  They  not  only  lived  and 
labored,  but  they  died^  for  posterity.  We  have  been 
permitted  to  enter  into  their  labors  ;  and  yet  there 
are  those  who  can  ridicule  and  reproach  their  mem- 
ories, even  while  revelling  upon  the  fruits  of  their 
toil. 

We  have  glanced,  hastily,  over  some  of  the  facts 
which  exhibit  the  character  of  the  Puritans,  and  the 
principles  for  which  they  contended,  "  even  unto 
blood ;" — facts  which  show  that  the  peculiarities  of 
their  religious  system  were  the  springs  which  put 
in  motion  that  train  of  influences  which  is  leading 
on  to  the  emancipation  of  the  world  from  both  civil 
andreligious  thraldom; — facts  which  show  that  every 


102  CONGREGATIONALISM 

privilege  which  we  now  enjoy  was  elaborated,  and 
matured,  and  established,  by  those  far-reaching  and 
self-denying  men.  Not  that  they  were  inspired, — 
not  that  they  were  perfect, — not  that  they  always 
7nade  a  right  application  of  their  own  j)rinciples, — 
not  that  they  had  cast  oft'  all  the  prejudices  and 
errors  of  the  dark  ages,  from  which  they  had  but 
just  emerged  ; — but  to  censure  or  reproach  those  men 
for  these  things  is  as  unreasonable,  as  to  censure  or 
reproach  the  distinguished  genius  which  applied  the 
powers  of  steam  to  the  arts  of  life,  because  he  did 
not  perceive  the  full  extent  of  its  application  ;  or  be- 
cause he  was  beclouded  by  the  ignorance,  or  misled 
by  the  prejudices  of  the  times  in  which  he  lived. 
Such  charges,  made  on  such  grounds,  more  justly  lie 
at  the  door  of  those  who  urge  them. 

Who  has  not  heard  of  "  The  Blue  Laws  of  Con- 
necticut ?"  Those  who  know  little  of  the  history  of 
their  country,  are  frequently  familiar  with  these  fa- 
bles, and  are  ready  to  point  to  them,  as  characteris- 
tic of  our  ancestors. 

What,  then,  was  the  origin  of  the  book  which 
bears  the  above  title  ?  It  was  the  fictitious  produc- 
tion of  an  enemy^  for  the  sole  purpose  of  casting 
odium  and  contempt  upon  the  principles  and  the  in- 
stitutions of  those  whom  he  thus  slanders.  There 
were,  of  course,  many  things  in  the  personal  habits, 
and  in  the  social  and  civil  regulations  of  our  fathers, 
that  appear  to  us  quaint  and  antiquated, — which 
partook  of  the  times  in  Avhich  they  lived  ;  but  the 
author  of  that  book  filled  it  with  tales,  and  pretend- 
ed facts  which  never  had  an  existence,  except  in  his 
own  imagination. 


AND  METHODISM.  103 

But  who  was  the  author  of  that  book  ?  An 
Episcopal  clergymaiij  who  had  labored  to  propagate 
the  principles  of  Episcopacy  among  a  people  that, 
with  the  true  old  Puritan  spirit,  refused  to  bow  their 
necks  to  the  yoke  which  had  been  cast  oif  by  their 
fathers.  And  when  the  Revolutionary  contest  com- 
menced, he  joined  the  enemies  of  liberty,  and  then 
wrote  a  book  filled  with  caricatures  of  Puritan- 
ism, and  which  was  worthy  to  stand  on  the  same 
shelf  with  *'  the  Adventures  of  Sinbad  the  Sailor." 
But  so  often  has  this  book  been  quoted,  that  multi- 
tudes suppose  it  to  contain  the  veritable  laws  of 
Connecticut. 

More  unjust,  though  with  more  semblance  of 
truth,  are  the  charges  of  persecution,  which  have 
so  often  been  made  against  the  fathers  of  New  Eng- 
land. They  are  more  unjust,  because,  more  impor- 
tant principles  being  involved,  they  bear  more  heavi- 
ly upon  the  characters  of  the  pretended  persecutors  ; 
but  they  bear  more  of  the  semblance  of  truth,  be- 
cause our  fathers,  acting  under  the  law  of  self -pre- 
servatiouj  sometimes  forgot  their  own  principles, 
and  even  mingled  error  with  truth.  They  supposed, 
— and  in  many  cases,  perhaps,  truly, — that  severity 
was,  at  times,  necessary,  not  only  in  preserving 
their  principles  from  being  contaminated  by  what 
they  regarded  as  fundamental  error,  but  in  guarding 
their  institutions  and  themselves  from  a  hierarchy,  on 
the  one  hand ;  and  on  the  other,  from  the  insidious 
approaches  of  arbitrary  power.  In  estimating  their 
conduct,  it  is  indispensable,  that  facts  and  circum- 
stances be  taken  into  the  account ;  and  yet  both 
have  been  most  injuriously  overlooked. 


104  CONGREGATIONALISM 

1.  The  first  settlers  of  New  England,  by  their 
sacrificesj  and  in  view  of  the  objects  which  they 
were  aiming  to  accomplish,  regarded  themselves  as 
possessing  the  right  to  adopt  their  own  principles  of 
government,  even  to  the  exclusion  of  those  who 
differed  essentially  from  them.  They  had  sacrificed 
all  the  comforts  and  privileges  of  their  native  land, 
for  one  great  object , — the  enjoyment  of  their  own 
rights  and  principles  in  government  and  rehgion. 
To  achieve  this  object,  they  had  gone  out  from  the 
pale  of  civilization  into  an  unbroken  wilderness. 
What  right  had  others  to  molest  them,  by  their  in- 
trusions, and  by  efforts  directly  intended  to  subvert 
these  newly  established  institutions  ?  We,  in  the 
manhood  of  our  strength,  enact  and  enforce  alien 
and  naturalization  laws,  to  protect  ourselves  and  our 
institutions ;  and  thus  we  advertise  all  who  Avould 
come  among  us  ;  "  Conform  to  these  principles,  or 
stay  awayP  We  assert  the  right,  for  ourselves,  to 
enact  just  such  laws  as  we  deem  necessary  for  the 
attainment  of  these  objects  ;  and  shall  we  question 
the  right  of  our  fathers  to  adopt  the  same  principles  ? 
They  may  have  been  severe  and  even  impolitic,  in 
the  application  of  these  principles  ;  they  doubtless 
were ;  but  let  us  not  condemn  them  for  adopting 
principles  which  we  ourselves  continue  to  practice. 

2.  Another  thing  which  is  to  be  noticed,  as  a 
characteristic  of  those  times,  was  a  commingling  of 
civil  and  ecclesiastical  m^atters. 

It  had  long  been  the  principle  of  the  Catholic 
world,  that  the  Church  is  above  the  State  ;  and  af- 
ter the  authority  of  the  Pope  was  renounced  in  Eng- 


AND  METHODISM.     *  105 

land,  the  Sovereign  was  still  regarded,  there,  as  the 
head  of  the  Church.  Under  this  evil  our  fathers  had 
long  groaned  ;  and  although  they  did  not  seem  to 
perceive,  with  perfect  distinctness,  where  to  draw 
the  line  between  "  Church  and  State,^^  still  they 
watched,  with  a  most  jealous  eye,  every  thing  which 
they  regarded  as  tending  towards  the  yoke  from 
which  they  had  so  recently  escaped. 

3.  ^11  those  individuals  and  sects,' which  our 
fathers  opposed,  commingled  loith  their  religious 

opinions,  more  or  less  of  opposition  to  the  civil  gov  - 
ernment  of  the  Colonies. 

They  were  not  satisfied  with  being  permitted  to 
enjoy  their  religious  opinions,  and  to  express  them, 
in  a  religious  way ;  or  rather,  it  was  a  part  of  the 
rehgion,  of  some  of  them,  to  oppose  the  existing 
governments  of  these  infant  colonies.  Even  in  the 
case  of  Roger  Williams,  who  was  far  from  being  the 
most  violent,  Gov.  Winthrop  tells  us  that  even  he 
was  sent  out  of  the  Colony,  not  because  of  his  opin- 
ions as  a  Baptist,  but  because  he  endeavored  to 
alienate  and  divide  the  colonists,  while  they  were 
scarcely  able  to  stand  together.* 

4.  The  feebleness  of  the  colonies,  and  the  dan- 
gers which  threatened  them  from  the  French  and 
Indians,  and  from  the  mother  country,  where  the 
principles  from  which  they  had  fled  were  still  in  op- 
eration, all  combined  to  impress  our  fathers  with  the 
necessity  of  guarding  themselves,  effectually,  from 
every  internal  cause  of  weakness.     This  is  a  con- 

*     Winthrop's  Journal,  pp.  86,88  ;  Hutchinson's  Hist.  Mass.  Vol. 
I.  p.  41. 


106  CONGREGATIONALISM 

sideralion  which  we  can  scarcely  appreciate  ;  just  as 
the  full  grown  man  loses  the  impressions  of  weak- 
ness and  of  danger  which  he  felt  in  childhood. 

5.  As  their  i^eligious  principles  were  the  sources 
of  their  civil  institutions,  it  was  natural  that  the  Pu- 
ritans should  feel  a  deep  apprehension  excited  by 
whatever  should  corrupt  their  religious  principles  ; 
for  thus  all  that  they  held  dear  would  be  undermined 
and  destroyed  together. 

With  these  facts  distinctly  before  our  minds,  let 
us  come  to  the  examination  of  the  charges  of  perse- 
cution which  have  been  made  against  our  fathers. 

Roger  Williams  came  to  New  England  about  the 
year  1630.  He  was  at  that  time  a  Congregational 
minister,  in  regular  standing.  The  church  at  Salem 
invited  him  to  become  an  assistant  to  their  pastor. 
The  Governor  and  Council,  fearful  of  the  tendency 
of  his  principles,  7iot  merely  upon  the  churches, 
"  but  upon  the  p>olitical  constitution  of  the  coun- 
tryj^*  advised  the  church  at  Salem  not  to  employ 
Mr.  Williams  as  their  pastor.  It  was  not,  therefore, 
Quere  religious  j^ersecution,  as  some  would  have 
us  believe  ;  but,  as  Gov.  Winthrop  asserts,  political 
considerations  were  leading,  if  not  the  leading  rea- 
sons for  guarding  against  the  effect  of  what  were 
then  considered  as  disorganizing  principles.  Oppo- 
sition to  Mr.  Williams  was  increased  by  the  course 
which  he  pursued  on  two  points,  which  were  then 
regarded  as  important  by  all  parties.  (1.)  He  refus- 
ed to  hold  religious  intercourse  with  the  church  at 
Boston,  because  they  would  not  make  a  public  and 

*  Mather's  Magnalia,  Vol.  IT.  p.  430. 


AND  METHODISM.-  107 

solemn  declaration  of  their  repentance  for  commun- 
ing with  the  Church  of  England,  while  they  were 
in  the  realm  of  England.  (2.)  He  violently  de- 
claimed against  the  right  of  the  civil  magistrate  to 
punish  breaches  of  "the  first  table  of  the  moral 
law."  for  example,  blasphemy,  which  is  even  now 
punished  under  many  civil  governments. 

To  appreciate  the  first  of  these  charges,  it  is  ne- 
cessary to  remark,  that  the  Puritans  v/ere  divided 
upon  the  question  of  religious  intercourse  with  the 
Church  of  England.  Many  of  the  Puritans  still 
continued  that  intercourse,  showing,  if  that  fact  is 
a  recommendation,  that  they  were  not  the  bigots 
which  many  would  represent  them  to  be.  But  there 
were  those,  who  were  for  overturning  every  thing,  in 
State  as  well  as  in  Church.  Mr.  Williams  was  re- 
garded as  belonging  to  this  number.  It  is  not  sur- 
prising, therefore,  that  the  governments  of  New 
England,  in  their  weakness,  should  stand  in  fear  of 
all  who  were  infected  with  those  principles.  How 
far  Mr.  Williams  was  infected  we  do  not  assert ;  bat 
his  sympathy,  real  or  supposed,  with  that  party, 
vrould  naturally  excite  apprehension. 

The  Church  at  Salem  accepting  the  advice  given 
them,  Mr.  Williams  went  to  Plymouth  ;  but  not  suc- 
ceeding according  to  his  Avishes,  he  returned  again  to 
Salem,  where  he  was  employed.  "  It  happened  soon 
after  this,  that  the  Church  "  (at  Salem)  '^  applied  to 
the  court  for  a  piece  of  ground  which  lay  commodious 
for  their  aifairs  ;  but  the  court,  offended  at  the  slight 
latterly  put  upon  them,  delayed  to  grant  their  petition. 


X08  CONGREGATIONALISM 

Whereupon  Mr.  Williams  induced  ''  the  Church  to 
join  with  him  in  writing  letters  of  admonition  to 
all  the  Churches  whereof  any  of  the  magistrates 
were  members,  that  they  might  admonish  the  magis- 
trates of  scandalous  injustice  for  denying  this  peti- 
tion ;"  a  step  which,  it  is  readily  seen,  was,  in  those 
times,  adapted^  as  it  was  doubtless  intended^  to 
weaken  the  power  of  the  government.  One  thing, 
however,  is  most  evident,  viz.,  the  ill  grace  with 
which  Mr.  Williams  and  his  party  could  complain  of 
the  interference  of  the  civil  authority  in  Church  af- 
fairs, when  he  was  himself  the  first  to  induce  the 
Church  to  interfere  in  civil  matters.  All  that  the  Gov- 
ernor and  Council  had  done,  was  simply  to  give  ad- 
vice,  while  he  would  have  the  Church  administer  its 
censures  upon  civil  magistrates,  for  not  obeying,  in 
their  official  capacity,  the  will  of  the  Church  ;  and 
even  on  points  involving  no  principle  of  moral- 
ity. We  may  thus  correct  the  representations  of 
those  biographers  and  historians,  who  ascribe  to 
Roger  Williams  the  discovery  of  the  great  principle 
of  an  entire  separation  of  civil  and  ecclesiastical 
matters.  If  he  had  made  that  discovery,  he,  equall}^, 
at  least,  with  some  of  his  contemporaries,  was,  at 
times,  inconsistent  with  his  own  principles.*  An  il- 
lustration of  this  appears  in  the  very  next  step.  The 
churches,  to  which  those  letters  were  addressed,  di- 
rected their  labors,  not  to  the  magistrates,  but  to  the 
Church  at  Salem,   to  reclaim  them   from   discoun- 

*  "  He,  perhaps,  allowed  his  feelings  to  bias  his  judgment  j  *  *  * 
and  to  make  him  forget  his  own  principles  of  liberty  of  conscience." 
Memoir  of  Roger  Williams,  p.  47,  by  James  D.  Knowles. 


AND  METHODISM.  109 

tenancing,  disorganizing  measures.  Mr.  Williams, 
therefore. in  accordance  with  ]iis  principles,  attempted 
to  withdraw  the  church  at  Salem  from  communion 
with  all  the  churches  in  Neiu  England,  as  well  as 
in  Old  ;  but  as  they  would  not  yield  to  his  proposals, 
"  he  never  would  come  to  their  assemblies  any  more, 
no,  nor  hold  any  exercise  of  rehgion  with  any  per- 
son, so  much  as  his  own  wife,  who  went  to  their 
assemblies." 

^^  These  things  were  very  disturbant  and  offen- 
sive, bui  there  were  two  other  things  that  made  it 
no  longer  convenient  for  the  civil  authority  to  re- 
main unconcerned  about  him.  For,  first,  whereas 
the  king  of  England  had  granted  a  royal  charter 
unto  the  Governor  and  company  of  the  colony, 
which  patent  was  indeed  the  very  Hfe  of  the  colony, 
he  preached  against  the  patent,  as  an  instrument  of 
injustice,  and  pressed  both  rulers  and  people  to  be 
humbled  for  their  sin  in  taking  such  a  patent,  and 
utterly  throw  it  up,  on  pretence  of  wrong  thereby 
done  to  the  Indians,  which  were  the  natives  of  the 
country  therein  given  to  the  subjects  of  the  English 
crown.  Secondly,  an  order  of  the  court,  upon  some 
just  occasion,  had  been  made,  that  an  oath  of  fidelity 
should  be,  though  not  imposed  upon,  yet  offered  un- 
to the  freemen,  the  better* to  distinguish  those  whose 
fidelity  might  render  them  capable  of  employment  in 
the  government :  which  order  this  man  vehemently 
withstood,  on  a  pernicious  pretence  that  it  was  the 
prerogative  of  our  Lord  Jesus  Christ  alone  to  have 
his  office  established  with  an  oath ;  and  that  an 
oath,  being  the  worship  of  God,  carnal  persons"  (those 

6 


110  CONGREGATIONALISM 

not  regenerate)  "  whereof  he  supposed  there  were 
many  in  the  land,  might  not  be  put  upon  it.  These 
crimes  at  last  ijrocured  a  sentence  of  ha7iishment 
iqoon  Imn^* 

It  seems  most  evident,  from  these  facts,  that  the 
character  of  Roger  Williams,  and  the  treatment 
which  he  received  from  the  colonies,  have  been 
greatly  misunderstood. 

1.  He  was  not  opj^osedfor  being  a  Baj)tist  j  for 
he  was  not  then  a  Baptist,  but  a  Congregational 
minister,  in  regular  standing. 

2.  He  icas  not  '-'■  'persecuted  for  conscience^  sakeP 
However  conscientious  he  might  have  been  in 

his  principles  and  practice,  it  was  not  the  design  of 
the  government  to  correct  his  conscience,  or  to  pun- 
ish him  for  obeying  its  dictates,  but,  as  was  then 
thought,  for  infringing  upon  the  rights  of  others. 
He  was  not  banished  merely  for  '^  his  opinions." 

The  testimony  of  Mather,  in  addition  to  that  al- 
ready quoted  from  Gov.  Winthrop,  shows  that  there 
was  no  interference  by  the  civil  authorities,  on  ac- 
count of  his  religious  opinions  and  practices,  ex- 
cept by  way  of  advice  and  caution, — until  he  made 
them  the  occasion  of  assault  upon  important  princi- 
ples in  civil  government,  which  rendered  him,  in 
their  opinion,  dangerous  not  only  to  the  peace^  but 
the  safety  of  the  state.  So  far  were  they  from  ex- 
hibiting the  hot  haste  of  persecuting  bigots,  there  loas 
a  delay  of  nearly  five  years  ;  and  when  they  finally 
proceeded  to  active  measures,  it  is  expressly  asserted 
that  they  acted  in  view  of  jjoUtical  offences.     And 

*  Magnalia,  Vol.  II.  p.  431. 


AND  METHODISM.  m 

even  then,  all  that  was  done  was  simply  to  remove 
him  from  the  colony,  where  he  might  follow  their 
example  in  establishing  his  own  peculiar  principles 
without  annoying  others.*  "  They  had  come  to  the 
outside  of  the  world  for  the  privilege  of  living  by 
themselves.  Why  should  they  open  their  asylum" 
to  those  whose  principles,  as  they  feared,  might  con- 
vert tha,t  asylum  into  the  "  grinding  house"  of  oppres- 
sion ? 

3.  To  Roger  Williams  has  been  awarded  the  pre- 
eminent glory  of  discovering  the  principle  of  a  sep- 
aration between  the  church  and  the  state.  Bancroft 
labors  a  wreath  for  his  brow,  as  the  discoverer  of  a 
great  principle  ;  that  "  the  magistrate  should  *  *  never 
control  opinion  ;  *  *  should  never  violate  the  freedom 
of  the  soul.t  But  when  we  have  followed  the  histo- 
rian through  page  after  page  of  ornate  composition, 
we  involuntarily  pause,  and  inquire,"  What  is  the 
authors  design  7  We  turn  back  and  read,  "  A  wide 
experience  had  emancipated  them"  (the  Puritans) 
"  from  bigotry  ;  and  they  were  never  betrayed  into  the 
excesses  of  persecution,  though  they  sometimes  per- 
mitted a  disproportion  between  punishment  and 
crime."  "  An  entire  separation  was  made  between 
state  and  church ;  religious  worship  was  estabUshed 
on  the  basis  of  the  independence  of  each  separate 
community ;  and  these  rigid  Calvinists,  of  whose 
rude  intolerance  the  world  has  been  filled  with  ma- 
lignant calumnies,  subscribed  a  covenant,  cherishing, 
it  is  true,  the  severest  virtues,  but  without  one  tinge 
of  fanaticism."       "  The  motives  which  controlled 

*  See  Note  at  the  end  of  this  chapter,  p.  127. 
t  Hist.  U.  S.,  Vol.  I.  p.  3C7. 


112  CONGREGATIONALISM 

their  decisions  were  so  deeply  seated  in  the  very 
character  of  their  party,  that  the  doctrine  and  disci- 
phne  then  estabUshed  at  Salem  remained  the  rule  of 
Puritans  in  New  England.'** 

Now,  what  if  our  fathers,  under  the  operation  of 
human  imperfection,  and  of  the  times  in  which  they 
lived,  did  sometimes  fail  in  the  appUcation  of  their 
principles,  do  they  merit  those  left-handed  thrusts  ? 
and  are  those  invidious  comparisons  sustained  by 
facts,  even  Mr.  Bancroft  himself  being  judge  ?  It  ap- 
pears to  have  been  a  part  of  Roger  "Williams'  reli- 
gion to  assail  some  of  the  fundamental  principles  of 
civil  government,  such  as  administering  oaths  of 
office  to  civil  officers  indiscriminately.  He  labored 
with  the  church  at  Salem,  to  induce  it  to  administer 
spiritual  reproof  and  discipline  to  officers  of  govern- 
ment, because  of  their  refusal  to  yield  subordination 
to  the  decisions  of  the  church. 

In  our  criticisms  upon  some  portions  of  Roger 
WilHams'  history,  we  would  be  insensible  to  none  of 
his  claims  to  the  gratitude  and  veneration  of  man- 
kind. We  only  oppose  those  unjust  claims,  which 
are  sometimes  urged  at  the  expense  of  the  other 
fathers  of  New  England.  It  is  too  much  to  claim 
for  any  of  them^  that  they  saw  all  truth  ;  that  tvas 
i7?i2)ossible,  for  the  mists  of  the  morning  yet  hung 
upon  all  their  mountains.  Roger  Williams  was  a 
great  and  a  good  man.  At  some  points  he  was  "  from 
his  shoulders  and  upward  above  all  the  people."  He 
saw,  with  great  distinctness,  for  those  times,  the  line 
between  political  and  civil  institutions.  Emphatic- 
ally was  he  possessed  of  that  magnanimity  of  soul, 

*  Bancroft's  Hist.  U.  S.,  Vol.  I-rp.  348,349. 


AND  METHODISM.  113 

which  is  manifested  in  the  forgiveness  of  injuries. 
But  he  lacked  certain  quaUties,  which  were  indispen- 
sable to  inspire  the  more  sober  fathers  of  New  Eng- 
land with  confidence  in  his  views.  These  cannot 
be  described  more  satisfactorily  to  all  parties,  than  in 
the  language  of  one  of  his  biographers. 

"  The  faults  of  Mr.  Williams  sprung,  in  part,  from 
the  imperfections  of  human  nature,  and  in  part  from 
his  temperament  and  the  constitution  of  his  mind. 
He  was  ardent,  and  his  imaginatmi  was  the  most 
active  of  his  intellectual  qualities.  He  sometimes 
adopted  opinions,  rather  hy  a  sudden  hound  of  the 
imagination,  than  by  a  regular  process  of  reason- 
ing. His  ardor,  and  his  conscientious  and  fearless 
love  of  truth,  impelled  him  to  act  on  his  opinion, 
with  a  degree  of  energy  and  firmness  which  exposed 
him  to  the  charge  of  obstinacy.  Such  a  man  will 
occasionally  fall  into  error^  and  into  rapid  transi- 
tions, which  will  give  to  his  conduct  the  appearance 
of  inconsistency."* 

It  is  easy  to  conceive,  how  such  a  mind,  coming 
into  contact  with  others  of  a  different  cast,  at  such 
points,  at  that  period  of  time,  ayid  under  such  cir- 
cumstances, should  excite,  first,  mistrust,  and  then 
opposition.  It  could  not  be  otherwise.  Hence,  there 
would  be  m^utual  misunderstandings,  and  unneces- 
sary apprehension.  Each  had  his  errors ;  and 
these  would  produce  mutual  repulsion  and  exacer- 
bation of  mind. 

It  is  difficult  for  us   at  this  distance  of  time,  to 

*  Memoir  of  Roger  Williams,  p,  389.    By  James  D.  Knowles.   The 
italicizins  is  mine. 


114  CONGREGATIONALISM 

form  any  other  than  meager  conceptions  of  the  na- 
ture and  progress  of  those  caAises,  as  they  appeared 
to  the  minds  of  our  fathers,  which  led  to  the  removal 
of  Mr.  WilUams  from  Massachusetts.  The  his- 
tory of  his  opinions  on  the  subjects  of  Baptism  and 
Church  order,  furnish  a  clue  to  the  manner  in  which 
he  would  propound  and  maintain  his  opinions,  and 
urge  them  upon  others.  Some  time  after  he  com- 
menced his  colony  at  Providence, — how  long  after  it 
does  not  appear, — he  changed  his  opinions  on  the 
subject  of  Baptism,  and  was  immersed.  In  a  few 
months  after, — perhaps  by  one  of  those  "  sudden 
bounds  of  the  imagination," — thinking  that  the  true 
church  was  lost,  he  withdrew  from  church  fellow- 
ship, and  thus  continued  during  the  remainder  of  his 
life. 

Now,  while  we  would  not  attempt  to  justify  all 
the  measures  which  were  adopted  against  him, 
every  candid  mind  will  admit,  without  hesitation, 
that  there  was  much  to  ijalliate  them.  None  can 
fail  of  perceiving  the  injustice  of  placing  those  mea- 
sures in  the  same  category  with  the  persecutions  from 
which  our  fathers  had  just  fled.  Professor  Knowles 
candidly  admits,  "  that  they "  (the  government) 
"banished  him,  7iot  so  much  to  punish  him,  as  to 
remove  from  the  colony  a  man  whose  doctrines"  (jpo- 
litical  as  well  as  religious)  "  they  believed  to  be 
wrong,"  and  "  whose  influence  they  feared."*  This 
we  conceive  to  be  the  correct  view  of  this  case,  and  of 
all  similar  ones.  The  object  was,  not  to  coerce  the 
conscience,  or  to  punish  those  v/ho  obeyed  its  dic- 

*  Memoir  of  Roger  Williams,  p.  88. 


AND  METHODISM.  115 

tates,  hut  to  secure  their  own  safety.  Confiimatory 
of  this  view,  as  derived  from  the  testimony  of  Gov, 
Winthrop  and  others,  we  add  a  quotation  from  the 
celebrated  John  Cotton,  when  writing  upon  this  very 
case. 

"  We  have  tolerated  in  our  churches,  some  Ana- 
baptists, some  Antinomians,  and  some  Seekers,  and 
do  so  stilly  at  this  day.  We  are  far  from  arrogating 
infallibility  of  judgment  to  ourselves,  or  affecting 
UNIFORMITY.  Uniformity  God  never  required  ; 
infallibility  he  never  granted  us."* 

Let  it  be  remembered,  that  it  is  not  my  object  to 
draw  a  comparison  between  Roger  Williams  and 
others;  but  to  inquire  into  the  justice  of  the  charge, 
^'  that  our  fathers  persecuted  others,  as  they  them- 
selves had  been  persecuted."  With  such  facts  before 
us,  what  does  it  avail,  that  the  haters  of  our  fathers' 
principles,  like  scavengers,  collect  together  their  errors 
and  inconsistencies,  and  heap  them  like  "  Ossa  tqjon 
PelionV  (Quotations  like  those  Avhich  are  here 
made,  show  to  the  world  the  germ  of  that  noble  tree^ 
whose  branches  now  overshadow  our  land. 

It  appears,  therefore,  that  Roger  Williams  might 
not  only  have  enjoyed  his  religious  opinions,  but  ad- 
vocated them,  if  he  had  not  done  it  in  a  way  that  was 
regarded  by  those  who  had  planted  these  colonies  at 
the  expense  of  all  things,  as  tending  and  as  desig7ied 
to  subvert,  or  at  least  radically  to  change  the  civil 
institutions  of  these  infant  States.  And  there  is  no 
evidence  that  invalidates  this  testimony.     Detached 

^  Benedict,  Vol.  I,  p.  377,  quoted  by  Prof.  Knowles,  in  his  Memoir 
of  Roger  Williams,  p.  245. 


116  CONGREGATIONALISM 

scraps,  collected  and  presented  b)^  interested  partisans, 
or  declamatory  demagogues,  though  filling  volumes^ 
or  breathing  all  the  enchantment  of  rhetoric,  should 
not  set  aside  the  'positive  testimony  of  one  such 
witness  as  Governor  Winthrop.  Whatever  else  he 
was,  Governor  Winthrop  was  an  honest  man ;  and 
he  "testified  "  not  merely  "  that  which  he  had  heard," 
but  "  which  he  had  seen  with  his  eyes,  and  which" 
he  had  "  handled."  Who  occupy  the  position  most 
favorable  for  a  correct  judgment  respecting  a  man's 
character  and  influence  ?  Those  who  live  at  a  dis- 
tance of  two  centuries ;  or  those  who  hear  his  words 
and  his  very  tone,  and  who  witness  his  actions,  and 
his  look  and  gesture,  and  who  can  watch  the  ebb  and 
flow  of  his  influence  upon  the  popular  mind,  and 
who  are  familiar  with  all  the  circumstances  which 
can  aggravate  or  modify  causes  ? 

A  single  circumstance,  very  slight  in  itself,  shows, 
as  straws  show  the  direction  of  the  v/ind,  how  easily 
the  public  mind  was  agitated  and  unsettled.  "  One 
man,  under  impressions  from  the  ministry  of  Mr. 
Williams,  did,  by  his  own  authority,  cut  the  red 
cross  out  of  the  king's  colors,  to  testify  a  zeal  against 
the  continuance,  or  appearance  of  a  superstition.  *  *  * 
Besides  the  mischiefs  hereby  occasioned  among  the 
trained  soldiers,  whereof  some  were  loth  to  follow 
the  colors  which  had  the  cross,  lest  they  should  put 
honor  upon  a  Popish  idol ;  others  were  loth  to  follow 
the  colors  which  had  not  the  cross,  lest  they  should 
seem  to  cast  ofl"  their  allegiance  to  the  crown  of  Eng- 
land,— the  business  fell  under  agitation  in  the  general 
court."* 

*  Mather's  Magnalia,  Vol.  XL  p.  433. 


AND  METHODISM.  117 

Resulting  from  this  was  another  fact,  of  decisive 
weight  upon  the  question  whether  our  fathers  '■'"per- 
secuted for  conscience'  sake!''  A  committee  of 
freemen,  chosen  both  by  the  people  and  the  magis- 
trates, decided  that  the  leading  offender  in  the  above 
affair,  should  be  disabled,  for  that  act,  from  holding 
any  public  office  for  one  year.  "  A  harder  sentence 
was  not  passed,  because  real  tenderness  of  con- 
science, and  not  any  ill-affected  mind,  ivas  the 
real  original  of  his  offence^  Thus  it  appears  that 
an  erratic  conscience,  so  far  from  subjecting  men  to 
legal  penalties,  loas  actually  a  shelter  against  their 
infliction. 

In  considering  the  laws  which  were  enacted 
against  the  "  Aiiabaptists,^''  we  must  have  regard  to 
the  period  in  which  they  originated.  It  was  at  a 
time  when  the  impressions  made  by  the  "  Munster 
tragedy"  were  fresh  in  the  memory.  ''  The  General 
Court  were  afraid  lest  matters  might  at  last,  from 
small  beginnings,  grow  into  a  neiu  Munster  trage- 
dy, that  they  enacted  some  laws  for  the  restraining 
of  Anabaptistical  exorbitances  ;  which  laws,  though 
never  executed  unto  the  extremity  of  them,  yet  were 
soon  laid  aside  as  to  any  execution  of  them  at  all."* 

Notvv^ithstanding  these  fears  have  been  ridiculed, 
as  being  excited  by  a  "phantom,"  we  must  say, 
that  those  who  know  any  thing  of  the  atrocities 
which  were  perpetrated  by  Munzer  and  his  follow- 
ers, might  be  expected  to  make  great  allowance  for 
the  acts  of  the  Puritans  in  reference  to  this  matter. 
But  whether  those  fears  were  icell  or  ill  founded,  is 

*  Mather's  Magnalia,  Vol.  II.  p.  460. 

6* 


118  CONGREGATIONALISM 

not  71070  the  question.  The  only  question  now  is, 
Did  our  fathers  persecute  for  conscience'  sake  ?  Or 
did  they,  in  view  of  these  fears,  adopt  measures  in 
self-defence  ?  This  question  can  be  answered  from 
Prof  KnoAvles'  Memoir  of  Roger  Williams. 

"  Forasmuch  as  experience  hath  plentifully  and 
often  proved,  that  since  the  first  rising  of  Anabaptists 
about  one  hundred  years  since,  they  have  been  the 
incendiaries  of  the  commonwealth,  and  the  infectors 
of  persons  in  the  main  matters  of  religion,  and  the 
troublers  of  churches  in  all  places  where  they  have 
been,  and  that  they  who  have  held  the  baptizing  of 
infants  unlawful ;  have  usually  held  other  errors  and 
heresies  therewith,  *  *  *  and  whereas  divers  of  this 
kind  have  *  *  appeared  among  oiu'selves,  some  where 
of,  denied  the  ordinance  of  magistracy,  and  the  law- 
fulness of  making  war ;  and  others  the  lawfulness  of 
magistrates,  and  their  inspection  into  any  breach  of 
the  first  table ;  which  opinions,  if  they  should  be 
connived  at  by  us,  *  *  must  necessarily  bring  guilt 
upon  us,  infection  to  the  churches,  and  hazard  to  the 
whole  commonwealth ;  it  is  ordered  and  agreed," 
that  if  any  "  openly"  advocate  the  above  "  Anabap- 
tist" doctrines,  or  "  go  about  secretly  to  seduce  others" 
to  them,  "every  such  person  or  persons  shall  be 
banished."* 

It  is  evident,  that  the  government  of  Massachu- 
setts had  in  view  the  peace  and  purity  of  the 
churches,  as   well   as  the   safety  of  the  conimon- 

*  Act  of  General  Court  of  Mass.,  Nov.  1644,  quoted  by  Prof. 
Knowles,  in  Memoir  of  Roger  Williams,  pp.  201,  202,  from  Backus, 
Vol.  I.  p.  150. 


AND  METHODISM.  119 

wealth.  It  is  equally  clear,  that  for  the  attainment 
of  the  former  object  they  had  not  learned  to  trust 
with  confidence,  in  the  power  of  truth  ;  yet  this 
*'  Act,"  itself,  shows,  that  its  authors  did  not  intend 
to  interpose  their  authority,  except  to  prevent  the 
actual  propagation  of  doctrines  which  had  a  politi- 
cal bearing.  Prof.  Knowles  says,  ^'  Mr.  Williams 
was  accused  of  preaching  doctrines  '  tending  to  An- 
abaptistry  ;'  a  charge  lahich  was  meant  to  impute 
to  Jii?n  principles  subversive  of  civil  order,  ra- 
ther THAN  HETERODOX  notioTis  couceming  the 
rite  of  baptism.'''^ 

*  Memoir  of  Roger  Williams,  p.  163.  It  is  not  only  exceedingly 
grateful  to  our  own  feelings,  but  "  it  is  due  to  the  principal  actors 
in  these  scenes,  to  record  the  fact,  *  *  that  personal  animosity  had 
little  if  any  share  in  producing  the  sentence  of  banishment."  *  * 
"Governor  Winthrop  was  a  generous  friend  to"  Mr.  Williams, 
«  throughout  his  life."  *  *  "  Mr.  Cotton  was,  at  that  time,  the 
most  powerful  man  in  the  commonwealth  ;  and  well  did  his  piety, 
learning,  and  intrepid  love  of  pure  religion  merit  the  respect  and  af- 
fections of  the  colonists.  Whatever  share  he  may  have  had"  in  this 
afiair,  "  it  is  certain  that  there  was  no  personal  feud  between  them. 
They  had  been  acquainted  with  each  other  in  England,  and  had  alike 
suffered  from  the  intolerance  of  the  Prelates.  Mr.  Cotton  sincerely 
thought  Mr.  Williams'  principles  *  *  dangerous  to  the  church  and  the 
state.  He  felt  it  to  be  the  duty  of  the  government  to  protect  the  col- 
ony, by  removing  from  it  this  source  of  peril."  (do.  pp.  78,9.) 

We  may  add,  that  these  harmonious  feelings  were  never  interrupt- 
ed, but  continued  to  exhibit  themselves  in  various  kind  offices,  and 
acts  of  friendship.  And  not  only  so,  there  was  at  first,  and  for  a  long 
period,  a  most  free  and  friendly  intercourse  between  Congregational  and 
Baptist  ministers  and  churches  ;  even  at  the  ordination  of  ministers, 
they  met  in  council  as  pastors  and  delegates,  and  united  in  the  public 
exercises.*  If  our  Baptist  brethren  claim  for  the  founders  of  Rhode 
Island  a  precedence  in  liberal  principles,  they  m.ust  allow,  or  at  least 
*  Calender. 


120  CONGREGATIONALISM 

Our  limits  forbid  farther  quotations  ;  but  it  seems 
to  us  clear,  from  their  own  positive  assertions,  al- 
ready quoted,  that,  however  the  Puritan  legislators 
desired  to  preserve  the  purity  of  religion,  the  last 
quotation  from  Prof  Knowles  is  in  accordance  with 
the  real  nature  and  design  of  all  their  legislation,  on 
these  matters. 

But  we  should  remember,  that  almost  all  the  legis- 
lation, of  the  above  character,  was  confined  to  the 
colony  of  Massachusetts.  Where  is  the  justice  of 
the  "  imputation"  of  this  sin  of  one  upon  all  ? 

While  we  admit,  therefore,  that  our  fathers  did 
not  perceive  clearly,  where  to  draw  the  line  between 
politics  and  religion,  yet  who  can  doubt  that  the 
principles  which  controlled  their  conduct,  were  total- 
ly different  from  the  persecuting  spirit  which  was 
the  characteristic  of  the  times  ?  Is  it  not  confound- 
ing things  that  differ,  and  misleading  the  popular 
mind,  as  well  as  inflicting  deep  injustice  upon  those 
pioneers  of  civil  and  religious  liberty,  to  denominate 
their  actions  jiersecution,  in  the  common  acceptation 
of  that  term?  Is  it  not  most  evident,  that  in  all 
their  acts,  the  principle  of  self-preservation  stands 
out  more  prominently  than  any  other  ?  Where,  then, 
is  the  justice  of  this  indiscriminate  application  of  the 
branding  iron  of  infamy  ?  Yet  smarting  from  the 
fires  of  persecution,  no  wonder  they  looked  with  ap- 
prehension upon  every  rising  cloud,  and  that  they 
took  efficient  measures  to  avert  the  storm.  To 
protect   themselves,  and    to    suppress   immoralities 

the  verdict  of  the  world  will  be,  that  their  sun  has  "  gone  bachvard 
upon  the  dial." 


AND  METHODISM.  \ol 

in  a  new  state,  fonnded  under  such  circumstanceSj 
is  a  very  different  thing  from  employing  the  same 
measures  in  a  country,  where  all  possess,  inherent- 
ly, the  same  privileges.  Is  it  a  thing  unheard  of, 
except  among  Puritans,  to  suppress  immoralities 
by  law  ?  They  may  have  carried,  and  doubtless 
did  carry,  the  principle  too  far ;  but  a  onis applica- 
tion of  a  principle  does  not  invalidate  its  correct- 
ness. That  the  Puritans,  as  a  general  remark^ 
did  not  intend  to  interfere  with  "  opinions,"  ex- 
cept as  they  had  a  political  bearing,  is  evident 
from  the  fact  that  Roger  Williams,  as  well  as  others, 
held  and  propagated,  in  peace,  many  opinions,  both 
m  politics  and  religion,  essentially  different  from 
those  entertained  by  the  government  and  the  domi- 
nant party.  That  is  an  indisputable  fact,  which 
outweighs  pages  of  declamatory  or  sectarian  senti- 
mentalism.  It  would  be  no  difficult  matter,  two 
centuries  hence,  to  select  from  the  words  of  Wm.. 
Lloyd  Garrison,  (if  they  should  then  survive,)  or  of 
any  other  no-government  man,  whose  motto  is,  "  the 
LARGEST  LIBERTY,"  and  who  discourscs  eloquently 
upon  "popular  rights,"  and  "liberty  of  conscience," 
and,  by  the  aid  of  a  creative  imagination,  and  a  flow- 
ing diction,  to  create  a  martyr — a  paragon,  among 
the  heroes  of  civil  and  religious  liberty.  Let  the 
wand  of  the  historian,  at  that  distance  of  time,  but 
touch  the  ashes  of  Abby  Kelly,  and  there  shall  spring 
forth  the  very  personification  of  Liberty,  the  goddess 
herself,  v%ath  sword  and  helmet  and  shield. 

Another  charge  against  the  Puritans  is  that  of 
the  persecution  of  the  Quakers. 


122  CONGREGATIONALISM 

Whenever  we  think  of  a  Q^uaker,  there  rises  up 
before  us  a  quiet,  inoifensive  man,  with  a  peculiar 
hat  and  coat ;  wlio,  so  far  from  interfering  with  the 
opinions  and  rights  of  others,  scarcely  makes  an  ef- 
fort to  propagate,  or  even  to  defend,  his  own.  He, 
who  supposes  that  such  a  picture  represents  a  (Qua- 
ker of  olden  time,  has  totally  mistaken  his  man.  No 
two  characters  can  be  more  diverse.  Both,  indeed, 
claim  to  be  guided  by  "  the  hght  within," — but  this 
was  formerly  but  a  cloak  for  every  outrage,  and  every 
indecency. 

The  political  principles  then  held  and  practised 
by  the  (Quakers  whom  our  fathers  opposed,  may 
be  gathered  from  the  title  of  one  of  their  books.  It 
ran  thus  :  "  Against  all  earthly  powers,  parliaments, 
laws,  charters,  magistrates,  and  princes."  *  One  of 
their  writers  attempts  to  prove,  "that  every  govern- 
ment, consisting  of  rulers,  judges,  justices,  lawyers, 
and  constables,  is  a  tree  that  must  be  cut  down,  for 
the  light  alone  to  rule."  Had  these  things  hap- 
pened, when  social  and  civil  matters  possessed  the 
maturity  of  our  times,  they  would  have  been  as  little 
regarded  as  the  wind.  One  of  the  Puritan  histori- 
ans entreats  the  world  "  not  to  be  too  ready  to  receive 
all  the  stories  told  by  (Quakers  about  the  New  Eng- 
land persecutions  ;  because  they  have  in  print  com- 
plained of  a  persecution  upon  two  women  of  their 
sect,  who  came  stark  naked,  as  ever  they  were  born, 
into  our  public  assemblies  ;  and  for  that  act  were 
adjudged  to  the  whipping-post.  Their  stories  about 
their  sufferings,  are  as  little  to  be  credited  as  their 

*  Mather's  Magnalia,  Vol.  II.  p.  454. 


AND  METHODISM.  123 

miracles."*  Their  violations  of  decency,  and  their 
proceedings  at  their  own  meetings,  are  well  exempli- 
fied by  the  recent  acts  of  the  "  Millerites"  in  the 
State  of  Maine,  where  individuals  of  that  sect  have 
been  sentenced,  even  in  these  times,  to  houses  of 
correction  for  their  irregularities.  It  would  doubtless 
have  been  more  fitting,  had  our  fathers  adjudged  such 
offenders  to  a  Lunatic  Asylum,  (if  such  an  institution 
had  then  existed,)  instead  of  the  whipping-post,  or 
the  gallows ;  but  to  call  those  punishments  persecu- 
tion^ is  as  manifestly  unjust  as  it  would  be  to  brand 
with  that  charge  the  Massachusetts  judge,  who  sen- 
tenced Abby  Kelly  to  the  Insane  Hospital  at  Wor- 
cester, for  disturbing  public  proceedings.  Individ- 
uals have  been  carried  out  of  churches,  and  even  to 
jail,  in  New  Hampshire, — that  pink  of  democracy, — 
for  disturbing  public  worship.  Why  not  connect 
modern  New  Hampshire  with  Puritan  Massachusetts, 
in  the  charge  of  "  persecution  ?  "'  What  difference 
is  there  in  the  principle  of  restraining  men's  con- 
sciences, in  the  two  cases,  though  it  is  not  carried 
to  quite  an  equal  extent  ? 

But  many  of  the  people  of  the  colonies  being 
dissatisfied  with  the  exercise  of  any  great  severity, 
the  General  Court  of  Massachusetts  made,  in  1659, 
what  they  called  "  a  Declaration."  "  About  three 
years  since,"  they  say,  "  divers  persons,  professing 
themselves  to  be  (Quakers,  (of  whose  pernicious  opin- 
ions and  practices  we  had  received  intelligence  from 
good  hands,)  arrived  in  Boston,  whose  persons  were 
only  secured  to  be  sent  away  by  the  first  opportunity, 
*  Mather's  Magnalia,  Vol.  II.  p.  455. 


124  CONGREGATIONALISM 

without  censure  or  punishment,  although  their  pro- 
fessed tenetSj  turbulent  and  contemptuous  behavior 
to  authority,  would  have  justified  a  severer  animad- 
version. A  law  was  made  and  published,  prohibit- 
ing them  from  coming  in,  on  penalty  of  the  house  of 
correction,  till  they  could  be  sent  away.  Notwith- 
standing which,  by  a  back  door  they  found  entrance  ; 
and  the  penalty  proving  insufficient  to  restrain  their 
impudent  and  insolent  intrusions,  was  increased  ; 
which  also  being  too  weak  a  defence  against  their 
impetuous  and  fanatic  fury,  necessitated  us  to  en- 
deavor our  security  ;  and  upon  serious  consideration, 
a  law  was  made  that  such  persons  should  be  ban- 
ished, on  pain  of  death,  according  to  the  example  of 
England  in  their  provisions  against  the  Jesuits  ;* 
which  sentence  being  regularly  pronounced,  at  the 
last  court  of  assistants,  against  these  parties,  and 
they  either  returning,  or  presumptuously  continuing 
in  this  jurisdiction  after  the  time  limited,  were  appre- 

*  The  same  principle  was  also  applied,  in  England,  about  the  same 
time,  to  the  Quakers.  Charles  XL,  writing  to  the  colony  of  Massachu- 
setts in  1662,  sa3's,  "  We  cannot  be  understood  hereby  to  direct,  or 
wish,  that  any  indulgence  should  be  granted  to  those  persons  com- 
monly called  Quakers,  whose  i)rinciples  being  inconsistent  ivith  amj 
kind  of  government,  we  have  found  it  necessary,  by  the  advice  of  par- 
liament here,  to  make  a  sharp  law  against  them,  and  we  are  well  con- 
tented that  you  should  do  the  like  there."  Holmes'  Annals,  Vol,  I.  p, 
322,  (Note.) 

Laws,  of  the  same  character,  and  even  more  extensive,  and  of 
equal  severity  with  those  passed  in  Massachusetts,  were  passed  in 
Virginia,  in  1659,  1662,  and  1693,  do.  p.  323,  (Note.) 

"  Nor  may  it  be  forgotten  *  *  *  that  the  tendency  of  their  tenets  and 
practices,"  (the  first  Quakers  of  New  England,)  "  was  to  the  subversion 
of  the  commonwealth,  in  that  period  of  its  infancy."  Holmes'  An- 
nals, Vol.  L  p.  319,  (Note.) 


AND  METHODISM.  125 

hended,  and,  owning  themselves  to  be  the  persons 
banished,  were  sentenced  by  the  court  to  death, — 
which  hath  been  executed  upon  two  of  them.  One, 
upon  the  interposition  of  a  son,  had  hberty  to  depart, 
and  accepted  it.  The  consideration  of  our  gradual 
proceedings  will  vindicate  us  from  the  clamorous 
accusations  of  severity  ;  our  oivnjiist  and  necessary 
defence  calling  upon  us  (other  means  failing)  to  oifer, 
the  j:>oi7it  which  these  persons  have  violently  and 
wilfully  rushed  upon,  and  thereby  became  felones 
de  se  ("  felons  by  .suicide'"), — as  well  as  the  sparing  of 
one,  upon  an  inconsiderable  intercession,  will  mani- 
festly evince  that  we  desire  their  lives  absent,  rather 
than  their  deaths  present."  * 

These  extreme  measures  thus  appear  to  have 
been  adopted  reluctantly,  in  self-defence.  There  may 
have  been  unnecessary  severity — there  doubtless 
was, — but  they  thought  there  was  a  necessity  for  se- 
verity.! 

*  Mather's  Magnalia,  Vol.  I.  p.  454. 

t  It  is  easy  for  those  whose  taste  and  principles  incline  them  in 
that  direction,  to  fill  a  volume  with  tales,  too  well  founded,  of  the  se- 
verities and  inconsistencies  of  our  fathers, — to  say  nothing  of  base 
and  calumnious  fabrications  which  are  far  more  abundant.  But  to 
deny,  for  such  reasons  as  these,  the  excellence,  and  even  the  existence 
of  those  principles,  upon  which  we  rest  the  defence  of  those  venerated 
men,  exhibits  a  blindness  or  a  perversity  far  exceeding  that  which 
would  pronounce  the  partial  obscurity  of  the  morning  dawn  to  be 
Egyptian  midnight,  because  it  is  not  full-orbed  day.  And  yet,  this 
is  precisely  the  course,  in  effect,  which  is  invariably  pursued  by  the 
maligners  of  the  Puritans.  Instead  of  seeking  the  real  sources  of  their 
privileges,  instead  of  patiently  and  candidly  inquiring  for  the  tnith,  and 
separating  it  from  the  rubbish  of  the  times, — many  are  far  more  de- 
lighted with  Munchausen  tales,  which  are  adapted,  and  intended  to 
mislead  the  minds  of  those  who  are  too  indolent  to  think,  or  too  per- 
verse to  appreciate  the  truth,  and  to  follow  its  guidance 


126  CONGREGATIONALISM 

But  why  select  Neiu  England  as  the  scape-goat 
upon  which  to  lay  the  sins  of  the  world,  in  the  en- 
actment and  execution  of  such  laws  ?  Far  greater 
severity  was  exercised  in  England ;  while  the  strength 
of  the  government  rendered  severity  far  less  excus- 
able. Why  this  tendency,  this  disposition,  so  com- 
monly exhibited,  to  cast  reproach  upon  the  fathers 
of  New  England,  as  though  they  were  sinners  above 
all  other  men,  in  these  respects  ?  Why  this  predis- 
position to  receive  with,  or  Avithout,  evidence  or  ex- 
amination, whatever  prejudice  or  sectarianism  may 
please,  or  may  imagine  to  be  for  its  interest,  to  lay  to 
their  charge  ?  Why  this  tendency  to  magnify  their 
faults,  and  to  construe  their  mistakes  into  crimes  7 
Are  the  peculiarities  of  the  times,  when  taken  in  con- 
nection with  such  men,  appropriate  subjects  of  ridi- 
cule ?  Why  not  laugh  at  their  round  hats,  and  the 
ruffles  around  their  necks  ?  What  is  the  true  char- 
acter of  those  who  can  make  themselves  merry  at  the 
expense  of  such  men,  and  of  such  principles  ?  What 
shall  be  said  of  the  feelings,  which  blind  the  mind 
to  the  excellency  of  those  great  and  glorious  princi- 
ples with  which  this  land  was  planted  ?  Not  to  speak 
oi  ihe,  j ustice  due  to  those  into  whose  labors  we  have 
entered,  what  is  the  effect  of  this  injustice  upon  the 
minds  of  their  posterity, — the  youth  of  our  times  ? 
The  effect,  and  the  intended  effect,  is,  to  cast  dis- 
honor upon  those  principles  ;  and  thus  to  weaken 
their  hold  upon  our  hearts,  and  their  influence  upon 
our  lives.  And  it  does  weaken  those  law-abiding 
principles  which  were  the  stability  of  other  times  ; 
it  weakens,  and  loould  annihilate  those  principles 


AND  METHODISM.  127 

which  were  the  peciUiarity  of  the  Puritans ;  it 
weakens  even  love  and  veneration  for  our  country, 
till  some  can  speak  with  lightness  of  New  England, 
and  of  her  institutions, — ashamed,  even,  of  their  an- 
cestry, and  of  the  land  which  gave  them  birth.  As 
for  myself,  whenever  my  tongue  shall  falter  at  the 
avowal  that  New  England  is  my  native  land,  let  it 
cleave  to  the  roof  of  my  mouth.  Others  may  boast 
of  titled  names,  and  royal  descent ;  it  is  for  me 
enough  of  ancestral  honor,  that  my  blood  is  Puritan 
blood ;  that  my  flesh,  and  bones  and  marroio  and 
SPIRIT  are  NEW  ENGLAND. 


Note  to  p.  111. 

The  following  are  some  of  the  facts,  connected  with  the  "  ban- 
ishment" of  Roger  Williams.  The  "  order  of  the  court"  required  his 
speedy  departure  from  the  colony  ;  but  in  consideration  of  the  season 
of  the  year,  he  was  permitted  to  remain  until  spring,  with  the  under- 
standing, at  least  on  the  part  of  the  government,  that  he  should  refrain 
from  propagating  those  principles  which  had  given  offence.  Refusing 
to  be  silent  on  his  favorite  topics,  he  was  about  to  be  apprehended,  and 
sent  back  to  England,  by  the  first  favorable  opportunity ;  but  he  pre- 
ferred a  flight  beyond  the  boundary  of  the  colonies,  where  he  com- 
menced one  of  his  own,  which  he  named  "  Providence."  These  facts 
show  that  such  unmitigated  severity  was  not  exercised  towards  him 
as  is  sometimes  represented. 


VII. 


"  KiN&S  SHALL  BE  THY  NURSING  FATHERS,  AND  QUEENS  THY  NURSING 

MOTHERS."     Isa.  49:  23. 

Union  of  Cliurch  and  State — Toleration — Saybrook  Platform— Half-way  Cove- 
nant— Unitarianism — Numbers  and  Success  not  tests  of  Truth. 

The  above  quotation  is  from  the  midst  of  the  lof- 
tiest predictions  of  the  prosperity  of  Zion, — the 
earthly  kingdom  of  the  Messiah.  While,  in  those 
days  of  Millennial  glory,  there  shall  be  no  '•'  Union 
of  Church  and  State,'-  in  the  common  and  odious 
sense  of  that  expression,  it  is  asserted,  as  the  irrevo- 
cable purpose  of  Jehovah,  that  all  things,  even  the 
state, — civil  governments  and  civil  rulers,— shall  be 
subservient  to  that  cause  "  for  which  all  other " 
things  "  were  made." 

We  have  here  a  clue  to  some  important  parts  of 
the  civil  and  ecclesiastical  history  of  New  England. 
Especially  may  we  learn  two  things  :  1st,  while  we 
admit,  that  at  certain  points  our  fathers  did  not 
clearly  distinguish  between  civil  and  ecclesiastical 
matters,  we  may  discover  how  some  of  their  chief  mis- 
takes originated,  and  thus  may  learn  how  to  excuse 
them ;  and  2dly,  Ave  may  see,  with  equal  clearness, 
the  injustice  which  has  been  heaped  upon  their 
memories,  by  misrepresentations  of  their  acts  and  of 
their  principles. 


CONGREGATIONALISM,  ETC.  129 

Let  us  look  at  some  admitted  principles  of  our 
own  times.  We  claim  to  be  a  Christian  nation. 
Some,  at  least,  of  the  institutions  of  Christianity,  are 
recognized  in  our  statutes.  The  Bible  is  acknow- 
ledged by  politicians  and  legislators,  as  the  basis  of 
our  national  belief.  It  is  even  claimed  as  the  only 
security  of  our  civil  and  religious  liberties.  It  is 
blazoned  upon  political  standards.  It  is  not  only 
the  rallying  word  of  partisans^  it  gathers,  from  all 
parties,  the  watchful  guardians  and  defenders  of  our 
institutions  against  those  insidious  principles,  which 
threaten  to  undermine  and  subvert  our  liberties. 
These  things  are  found  in  the  nineteenth  century  ; 
they  are  not  relics  of  the  dark  ages  of  Puritanisin  ! 
They  exist  to-day,  and  are  cherished  principles  of 
our  own  times.  No  one  is  deterred  by  the  clamors 
of  the  Catholic  or  the  infidel,  from  avowing  these 
principles  ;  w^e  do  not  admit  that  the  adoption  of 
them  infringes  upon  their  rights.  These  are  princi- 
ples which  may  justly  be  maintained,  and  which 
are  necessary  to  our  own  safety. 

Now,  these  are  precisely  the  principles,  in  kind, 
upon  vv'hich  our  fathers  aimed  to  act.  They  were 
not  only  Christians,  and  Protestants,  but  Puritans. 
They  had  left  their  native  land,  at  the  sacrifice  of  all 
things,  for  the  attainment  of  specific  and  all-impor- 
tant objects.  They  ay  not  always  have  used  the 
best  means  ;  and  when  they  did,  they  may  not  have 
used  them  in  the  best  way.  They  may  even  have 
overstepped,  at  times,  the  line  of  right :  Ave  admit 
they  did.  But  were  they  the  only  men  of  whom 
these    things    are   true?       They   were    simpiy   an 


130  CONGREGATIONALISM 

American  farty^ — the  party  which  now  demands 
that  our  pubHc  affairs  shall  be  managed  on  Ameri- 
can 'principles.  This  was  not  merely  their  religion^ 
it  was  a  part  of  their  politics  ;  and  hence  it  has 
been  supposed  that  they  formed  a  "  union  of  Church 
and  State,"  and  that  in  this  respect,  they  fell  into  the 
very  error  from  the  effect  of  which  they  had  been 
compelled  to  flee.  This^  we  maintain,  is  a  mistake. 
Groping  in  the  twilight  of  the  morning,  they  "  saw 
men  as  trees  walking  ;"  they  occasionally  stumbled 
upon  the  rocks  of  error.  Still  we  maintain,  that  they 
never  adopted  the  principles  fromj  xohich  they  had 
fled.  In  England  the  Sovereign  was,  and  still  is, 
the  head  of  the  Churchy  as  truly  as  he  is  of  the 
State.  Never  was  that  true  here.  In  England,  eccle- 
siastical culprits  were  turned  over  to  the  civil  arm. 
Not  only  was  provision  made  for  the  support  of  the 
institutions  of  religion  by  law, — religion  itself  wdi^  3. 
subject  of  legislation.  Forms  and  ceremonies  were 
prescribed  by  law,  and  enforced  by  pains  and  penal- 
ties of  fines,  imprisonments,  stripes,  and  other  bodily 
tortures,  and  even  death  itself,  however  conscientious 
an  individual  might  be,  or  however  peaceable  as  a 
citizen.  All  ecclesiastical  matters  were  regulated  by 
law,  and  were  backed  and  enforced  by  the  civil 
power.  jETere,  the  case  was  fundamentally  different. 
Provision  was  indeed  made  for  the  support  of  the  in- 
stitutions of  religion,  but  this  was  done  in  view  of  the 
public  interests  of  the  community  and  of  the  Com- 
monwealth,— interests  which  all  were  bound  to  pro- 
mote ;  as  bachelors  are  now  required  to  support  in- 
stitutions for  common  school  education.   In  England 


AND  METHODISM.  13  j 

there  was  no  toleration  of  any  conscience  which  did 
not  conform  to  the  prescribed  model.  Here,  as  was 
shown  in  the  preceding  chapter,  those  who  held  and 
advocated  principles  essentially  different  from  the 
dominant  party,  were  tolerated,  while  it  could  be  done 
with  safety  to  existing  institutions,  and  especially 
with  safety  to  the  commonwealth.  In  England,  the 
people  urged,  in  a  petition,  "  that  we  are  ready  to 
prove  our  church  order  *  *  *  allowable  by  her  ma- 
jesty's laws,  and  no  ways  jirejudicial  to  her  sove- 
reign power.  *  *  *  We  therefore  humbly  pray,  that 
we  ma^^  have  the  benefit  of  the  laws,  and  of  the 
public  charter  of  the  land,  namely,  that  we  may  be 
received  to  bail,  till  we  be  by  order  of  law  convicted 
of  some  crime  deserving  bonds.  We  plight  our  al- 
lcgie7ice  to  her  Tnajesty,  that  we  will  not  commit 
any  thing  *  *  to  the  disturbance  of  the  co7n?noii 
j)eace  and  good  order  of  the  land.^^*  When  did 
men  ever  suffer  persecution  here,  who  could  urge  a 
plea  like  that?  Even  in  the  case  of  Roger  Williams, 
as  we  have  shov/n,  the  action  of  the  government 
was  based,  mainly  upon  lohat  loas  regarded  by  the 
government  as  the  jiolitical  tendency  of  his  princi- 
ples. This  they  assert;  and  even  though  Aewas  rights 
and  they  v^ere  icrong  in  judgment,  yet  it  is  evident 
that  what  they  inflicted  was  not  religious  jwrsecu- 
tio?i.  This  is  proved  by  the  farther  fact,  that  he  was 
tolerated  through  a  period  of  more  than  four  years, 
while  actually  engaged  in  propagating  his  opinions. 
In  1665,  the  legislature  of  Connecticut  declared,  in  a 
public  document  to  the  king,  "  that  all  men  of  com- 

*  Neal's  Hist,  of  the  Puritans,  Vol.  I.  p.  199.  (Note,)  Harper's  Ed. 


132  CONGREGATIONALISM 

petent  estates,  and  of  civil  conversation,  though  of 
DIFFERENT  JUDGMENTS,  are  admitted  to  he  free- 
7nen,  and  have  liberty  to  choose^  and  to  he  chosen 
officers^  both  military  and   civil;  and  we    know 

NOT  OF  ANY  ONE  THAT  HATH  BEEN  TROUBLED, 
BY  US,  FOR  ATTENDING  HIS  CONSCIENCE,  PRO- 
VIDED   HE    HATH    NOT    DISTURBED    THE    PUBLIC."* 

Will  any  one  pretend  that  there  is  no  difference  be- 
tween the  principles  here  professed,  and  the  practice 
here  asserted,  and  those  complained  of  in  the  above 
quotation  from  Neal  ?  Laws  were  enacted  obliging 
every  town,  comprising  "  fifty  families,  to  maintain 
a  school,  in  Avhich  reading  and  writing  should  be 
well  taught."t  Why  not  pronounce  that  'persecution 
for  education's  sake  7  A  part  of  the  public  domain 
of  this  State  has  been  appropriated  to  the  support  of 
common  schools.  Many  are  in  circumstances  to  de- 
rive no  direct  benefit  from  the  money  thus  taken  or 
withheld  from  their  pockets,  for  the  public  good. 

No  one  would  now  adopt  this  mode  of  sustain- 
ing the  institutions  of  religion,  "  for  the  public  good." 

As  for  m^^self,  I  would  leave  the  support  of  those 
institutions  to  the  freest  action  of  every  conscience. 
Still,  it  is  evident  that  our  fathers  adopted  the  same 
principles  for  the  support  of  the  institutions  of  reli- 
gio7t,  which  they  did  for  the  support  of  those  of  ed- 
ucation ;  and  in  part,  at  least,  if  not  exclusively,  for 
the  same  reasons.  Hence,  when  other  denomina- 
tions were  established,  measures  were  adopted  by 
which  each  individual  might  obey  the  dictates  of  his 
own  conscience.  It  is  not  true,  therefore,  that  there 
^  Trumbull's  Hist,  of  Ct.,  Vol.  I.  pp.  287,  283.  f  Do.  p.  303. 


AND  METHODISM. 


133 


was  ever  "  a  religion  of  the  State,"  in  the  same  sense 
in  which  that  was  true  in  England.  One  denomi- 
nation was,  indeed,  provided  for  by  law,  and  only 
one  ;  but  it  was  because  there  was,  at  first,  no  diver- 
sity of  opinion  on  that  subject ;  there  was  no  other 
denomination  in  existence  upon  this  soil.  This  was 
totally  different  from  the  state  of  things  in  England. 
There,  not  only  was  one  denomination  provided  for 
by  law  ;  all  others  Avere  prohibited.  And  even  now^ 
although  others  are  tolerated  there,  yet  all  are  com 
pelled,  equally,  by  law,  to  support  the  religion  of  the 
State.  It  is  difficult  to  suppress  the  risings  of  indig- 
nation at  the  insolent  pratings  about  "  Puritanisms^ 
by  those  who  are  skulking  beneath  the  '•  poisoned 
mantle  "  of  a  Laud. 

There  is  another  fact  in  connection  with  the  his- 
tory of  legislation  on  the  subject  of  religion,  in  this 
country.  As  it  was  quaintly  expressed  by  one  of  the 
Puritan  historians,  "civil  officers  and  the  clergy  were 
like  Moses  and  Aaron,  cooperating  for  the  attainment 
of  the  same  great  object," — thus  fulfilling,  in  their 
opinion,  the  prophecy  in  our  motto.  Bnt  it  was  far 
more  of  a  cooperation  of  friendship  and  of  moral  in- 
fluence, than  of  authority  and  power.  Then,  much 
more  than  now,  magistrates  regarded  themselves,  and 
were  regarded  by  the  people,  as  '•  God's  ministers.^^ 
They  were  expected  to  exert  their  influence  in  favor 
of  religion ;  they  were  chosen  for  that  object  ; 
in  doing  so,  they  felt  that  they  were  but  carrying  out 
the  modern  doctrine  of  ^^  instruction.''^  But  many 
of  their  enactments,  perhaps  the  most  of  them,  cer- 
tainly most  of  those  which  partook  of  a  denomina- 


]  34  CONGREGATIONALISM 

tional  character,  were  rather  of  the  nature  of  reso- 
lutions^ or  recommendatiojiSj  than  of  laws.  Many 
enactments  of  this  class  never  were  regarded,  even 
by  their  authors,  as  penal  enactments ;  and  hence 
they  never  partook  of  the  nature  of  law.  For  ex- 
ample :  at  comparatively  an  early  period,  the  church 
at  Hartford  was  rent  with  divisions,  the  effect  of 
which  was  not  confined  to  that  church.  The  mat- 
ter was  taken  up  by  the  Assembly,  and  various  res- 
olutions were  passed,  directing  the  church  what 
course  to  pursue  in  the  matter ;  but  after  all,  the 
church  acted  its  own  pleasure.*  No  regard  was  paid 
to  those  legislative  directions,  farther  than  the  church 
saw  fit.  The  people  never  dreamed  that  those  reso- 
lutions were  penal  laios. 

Of  a  nature  similar  to  this  was  the  legislative  in- 
terference which  resulted  in  the  "  Saybrook  Plat- 
form." The  origin  of  the  Platform  was  this.  The 
churches  of  Connecticut  had  been  for  a  long  time 
agitated  with  unsettled  questions.  Experience  had 
taught  the  importance  of  the  principles  of  church 
fellowship,  which  are  suggested  in  the  fifteenth 
chapter  of  the  Acts  of  the  Apostles.  The  State  legis- 
lature took  up  the  matter,  in  accordance  with  the 
spirit  of  the  times,  and  proposed  to  the  churches, 
or,  in  the  language  of  the  day,  directed  the  churches 
to  assemble,  by  their  pastors  and  delegates,  and  en- 
deavor to  lay  a  foundation  for  future  harmony. 

Accordingly,  arrangements  were  made  for  such 
a  meeting,  at  Saybrook,  in  1708.  Delegates  met, 
and  recommended  a  Confession  of  Faith  ;  a  Plan  of 

*  Trumbull's  Hist.  Ct.  Vol.  I.  pp  312-328. 


AND  METHODISM,  ]35 

Union  for  the  churches  and  ministers  ;  and  what  is 
called  "  Heads  of  Agreement."  The  Confession  of 
Faith  was  no  new  thing  of  their  composing,  for  the 
purpose  of  being  enforced  upon  the  churches.  It 
was  the  old  '•  Savoy  Confession,"  which  was  drawn 
up  in  London  many  years  before,  and  had  been  al- 
ready very  generally  adopted  by  the  churches  in  this 
country.  The  union  of  the  churches  and  of  the 
pastors,  was  just  that  union  which  now  exists  in 
Connecticut,  in  Consociations  of  churches,  and  As- 
sociations of  pastors. 

The  *'  Heads  of  Agreement  "  were  merely  princi- 
ples of  union  between  Congregational  and  Presby- 
terian churches.    This  was  the  Sayhrook  Platform. 

A  Report  was  presented  to  the  legislature  by  the 
Saybrook  '"Synod,"  which  was  accepted  ;  and  it  was 
''ordained,  that  the  churches  within  this  govern- 
ment, that  are,  or  shall  be  thus  united,  in  doctrine, 
worship  and  discipline,  be,  and  for  the  future  shall 
be  owned  and  acknowledged  established  by  law ; 

PROVIDED  ALWAYS,  THAT  NOTHING  HEREIN  SHALL 
BE  INTENDED  OR  CONSTRUED  TO  HINDER  OR  PRE- 
VENT ANY  SOCIETY  OR  CHURCH,  THAT  IS  OR  SHALL 
BE  ALLOWED  BY  THE  LAWS  OF  THIS  GOVERNMENT, 
WHO  SOBERLY^  DIFFER  OR  DISSENT  FROM  THE  UNI- 
TED CHURCHES  HEREBY  ESTABLISHED,  FROM  EX 
ERCISING     WORSHIP     AND     DISCIPLINE,     IN    THEIR 

OWN    WAY,    ACCORDING    TO    THEIR    OWN 
CONSCIENCES."* 

Now,  what  is  there  in  all  this,  to  justify  the  odi- 
um which  has  been  heaped  upon  it  ?     Grant,  if  you 

*  Trnmbull's  Hist.  Ct.,  Vol.  I.  pp.  513,  514. 


136  CONGREGATIONALISM 

please,  that  it  was  inexpedient  and  impolitic  ;  and 
even  that  it  was  an  impertinent  intermeddling  with 
matters  of  conscience ;  still,  there  was  no  coercing* 
of  conscience.  All  such  legislative  action  was  total- 
ly different  from  every  thing  that  was  ever  yet  seen 
in  England. 

But  notwithstanding  all  this  formality  of  law,  no 
church  felt  itself  compelled  to  adopt  the  Platform  ; 

*  The  "  Saybrook  Platform"  never  was  designed  as  a  "  Book  of 
Discipline,"  in  the  sense  in  which  that  phrase  is  used  by  other  denomi- 
nations ;  nor  was  it  drawn  up  with  any  design  to  bind  the  consciences 
of  men,  except  as  the  truths  of  God's  word  are  obligatory.  It  was 
designed,  indeed,  to  exhibit  those  fundamental  scriptural  principles 
upon  which  Congregationalists  are  united,  as  being  taught  in  the 
Bible.  But  that  the  authors  of  the  Platform  did  not  intend  to  bind 
the  consciences  of  men,  authoritatively,  is  evident  from  the  eighth 
Article  of  the  Heads  of  Agreement,  which  is  as  follows : 

"As  to  what  appertains  to  soundness  of  judgment  in  matters  of 
faith,  we  esteem  it  sufficient  that  a  church  acknowledge  the  Scrip- 
tures to  be  the  word  of  God,  the  perfect  and  only  rule  of  faith  and 
practice,  and  own  either  the  doctrinal  parts  of  those  commonly  called 
the  Articles  of  the  Church  of  England,  or  the  Confessions  or  Cate- 
chisms, shorter  or  longer,  compiled  by  the  Assembly  at  Westminster, 
or  the  Confession  agreed  on  aJ  the  Savoy,  to  be  agreeable  to  the  said 
rule." 

"  But  the  General  Association  of  Connecticut  republished  it  re- 
cently." 

And  does  that  prove  it  to  be  our  "  Book  of  Discipline  V  Or  that  we 
adopt  all  its  phraseology  ?  Many  ancient  books  are  valuable,  which 
yet  contain  many  statements  that  we  do  not  regard  as  expressed  in 
the  best  terms,  or  even  as  in  accordance  with  truth.  There  were 
sufficient  reasons  for  republishing  the  Saybrook  Platform.  It  is  an  im- 
portant link  in  the  history  of  Congregationalism  ;  it  constitutes  a  ba- 
sis upon  which  Congregationalists  can  stand,  harmoniously  ;  and  it 
furnishes  established  rules  of  Congregational  order.  But  those  who 
were  engaged  in  the  undertaking,  stated,  explicitly,  that  it  was  not 
published  as  possessing  "  legislative  or  judicial  authority." 


AND  METHODISM.  137 

and  none  ever  suffered  any  detriment,  never  brought 
down  the  wrath  of  an  offended  government,  for  re- 
fusing to  adopt  it.  And  this  single  enactment 
should  forever  silence  the  malignant,  sectarian  slan- 
derers of  Connecticut,  who  charge  our  fathers  with 
adopting  the  very  principles  from  which  they  had 
fled.  As  early  as  1666,  resolutions  were  passed  by 
the  legislature  of  Connecticut,  respecting  the  inter- 
nal management  of  the  churches,  which  were  heed- 
ed, or  disregarded  by  the  churches  with  perfect  inde- 
pendence.* The  legislature,  in  subsequent  acts, 
modified,  or  altered  their  resolutions,  to  meet  the 
washes  of  the  people,  and  thus  aimed  to  guide  their 
actions ;  but  the  whole  history  of  these  matters 
shows  that  many,  if  not  most  of  the  so-called  laws 
were  rather  the  advice  of  deeply  interested  and  influ- 
ential//'ie/zt/^,  than  the  authoritative  enactm^ents  of 
penal  laio.  In  England,  laws  were  such,  indeed ; 
enacted  under  a  monarchy  in  league  with  a  hier- 
archy. Here,  they  were  the  acts  of  the  people, 
through  their  own  representatives,  frequently  they 
were  the  mere  recommendations  of  the  servants  of 
the  public  to  their  constituents.  Regarding,  as  they 
did,  the  institutions  of  religion  as  essential  to  the 
prosperity  of  a  nation,  they  also  regarded  it  as  a 
dictate  of  justice  that  all  should  contribute  their  fair 
proportion  for  that  object,  especially  as  the  way  was 
open  for  each  to  appropriate  his  proportion  for  the  sup- 
port of  whatever /orm5  of  religion  he  might  see  fit. 
And  when,  at  length,  all  enactments  for  the  support 
of  the  institutions  of  religion  were   abolished,  the 

*  Trumbull's  Hist,  of  Ct.,  Vol.  I.  pp.  481-486. 


138  CONGREGATIONALISM 

scale  was  turned  by  Congregational  votes.     Many 
were  indeed  opposed  to  a  change,  not  because  they 
were  CongregationaUsts,  but  because  they  regarded 
the  principle  as  a  just  one,  that  the  recipients  of  a 
common  benefit  should  aid  in  perpetuating  it.     None 
can  deny  that  that  principle  is  just.     The  mistake, 
for  there  was  a  mistake^  lay  here  ;  in  the  attempt  to 
compel  men  to  he  equitable^  in  this  respect.     This  is 
one  of  those  cases  in  which  it  is,  doubtless^  neither 
right  or  expedient  to  employ  compulsory  measures. 
It  is  manifest  to  the  discriminating  reader  of  history 
that  from   the  first  settlement  of  New  England^ 
legislation,  here,  was  conducted  on  different  princi- 
ples in  respect  to  religion,  from  what  it  was  in  the 
mother    country.     The   advanced   position,  which 
was  assumed  here  in  the  outset,  has  been  more  than 
maintained.     There  are  those  who  delight  in  the 
term  "  Episcopal, ^^  in  the  name  of  their  Church  or- 
ganization, and  who  delight  equally/,  however  they 
may  differ  in  other  respects, — in  casting  odium  upon 
Congregational  New  England.     They  seem  to  for- 
get that  where  Episcopacy  has  held  the  reins  of 
power,  those  reins  have  never  been  freely  relaxed  : 
and  even  now  it  retains  the  very  principles  with 
which  they  would  reproach  Congregationalism.     In 
England,  to  this  very  day,  all  must  support  the  Es- 
tablished Church. 

But  Episcopal  Methodism  is  the  last  system 
which  should  lift  up  the  cry  for  popular  rights  ; — 
that  system  which  has  not  in  it,  or  about  it,  even 
the  shadow  of  popular  rights  ; — that  system  which 
places  all  ecclesiastical  power  within  the  grasp  of 


AND  METHODISM.  139 

the  clergy ;  while  Congregationalism  places  no 
power,  absolutely^  no  poivery  in  their  hands^  except 
the  power  of  moral  influence.  But  whatever  was 
done  in  New  England,  either  in  civil  or  ecclesiasti- 
cal matters,  was  done,  emphatically,  by  the  jjeoj^lCj 
and  was  intended  for  the  good  of  the  people,  and  in 
view  of  the  great  objects  for  which  they  left  their 
native  land.  They  came  here  to  establish  their 
own  institutions  ;  they  provided  means  for  perpetu- 
ating them  ;  they  excluded  none  but  disturbers  of  the 
public  peace.  As  other  denominations  came  in,  and 
increased,  they  relaxed  their  system,  reluctantly  in- 
deed on  the  part  of  many,  still  it  was  relaxed  while 
they  ivere  the  dominant  j^arty. 

Our  fathers  had  not  learned  to  trust  alone  in  the 
inherent  power  of  religion  to  sustain  its  own  insti- 
tutions. Hence,  too  great  reliance  was  often  placed 
upon  externals,  to  the  detriment  of  true  piety.  Ac- 
customed, as  Religion  was,  to  lean  upon  the  civil 
arm,  she  naturally  looked  around  for  other  supports  ; 
and  frequently  she  leaned  upon  broken  reeds,  which 
inflicted  upon  her  serious  and  lasting  wounds. 

Among  the  innovations  upon  Congregationalism 
was  the  HoAf  Way  Covenant^  as  it  was  called. 
The  first  settlers  of  New  England  were  distinguish- 
ed in  nothing  more  than  in  their  deep-toned  piety, 
and  their  high  standard  of  church  membership  ;  but 
their  toils,  their  privations,  their  wars,  gradually 
cooled  the  ardor  of  their  piety ;  while,  for  a  long 
period,  they  remained  unblest  with  ajiy  general 
outpouring  of  the  Holy  Spirit.  In  the  mean  time, 
many  of  their  children  had  grown  up  unrenewed  by 


140  CONGREGATIONALISM 

that  divine  Agent.  Among  the  subjects  which,  in  the 
course  of  time,  agitated  the  churches,  was  the  rda- 
tion  of  baptized  children  to  the  churches.  By  de- 
grees the  principle  was  adopted,  that  parents  who 
had  themselves  been  baptized,  might  on  one  condi- 
tion present  their  children  for  the  same  sacred  rite. 
This  condition  was,  "  the  owning  of  the  covenant." 
This  principle  was  first  adopted  in  Massachusetts. 
It  was  not  adopted  in  Connecticut  till  1696.  The 
commencement  of  the  practice  in  this  state  seems  to 
have  been  at  Hartford.  The  covenant  there  was  in 
these  words.  ''  We  do  solemnly,  in  the  presence  of 
God,  and  of  this  congregation,  avouch  God,  in  Jesus 
Christ,  to  be  our  God,  one  God  in  three  persons,  Fa- 
ther, Son,  and  Holy  Ghost,  and  that  we  are  by  nature 
children  of  wrath,  and  that  our  hope  of  mercy  with 
God,  is  only  through  the  righteousness  of  Jesus 
Christ,  apprehended  by  faith  ;  and  we  do  freely 
give  ourselves  to  the  Lord,  to  walk  in  communion 
with  him,  in  the  ordinances  appointed  in  his  holy 
Word,  and  to  yield  obedience  to  all  his  command- 
ments, and  submit  to  his  government.  And  whereas, 
to  the  great  dishonor  of  God,  scandal  of  religion, 
and  hazard  of  the  damnation  of  many  souls,  drunk- 
enness and  uncleanness  are  prevailing  among  us,  we 
do  solemnly  engage,  before  God  this  day,  through 
his  grace,  faithfully  and  conscientiously  to  strive 
against  these  evils,  and  the  temptations  leading 
thereunto.''* 

Having  thus  "  owned  the  covenant,"  many  pa- 
rents presented  their  children  for  baptism  :  though 

*  Trumbull's  Hist,  of  Ct.  Vol.  I.  p.  497. 


AND  METHODISM.  .  |41 

they  did  not  partake  of  the  Lord's  Supper,  and  were 
not  members  of  a  church,  in  full  communion.  This 
custom  spread,  by  degrees,  until  it  became  quite  com- 
mon, though  not  uiiiversal.  Parents  were  prompted 
to  this  course  by  mistaken  notions  of  the  nature  and 
design  of  baptism,  and  of  the  Lord's  Supper,  and 
from  a  desire  to  participate  in  privileges  and  respect- 
ability which  were  conferred  by  church  membership. 
But  the  effect  of  this  custom  upon  the  piety  of  the 
land  was  most  disastrous.  Men  were  lulled  into 
spiritual  slumbers  ;  the  power  of  godliness  declined, 
and  in  many  cases,  thefor?Ji  was  substituted  for  the 
reality. 

We  would  remark,  in  passing,  that  this  erroneous 
estimate  of  the  nature  and  importance  of  Infant  Bap- 
tism has  doubtless  been  a  main  cause  of  the  spread 
of  the  opposite  error,  viz.,  the  disparagement  and 
neglect  of  that  ordinance.  But  on  that  reasoning 
the  Lord's  Supper  should  also  be  renounced ;  for 
views  are  entertained  respecting  the  nature  and  im- 
portance of  this  Sacrament,  which  are  quite  as  erro- 
neous as  any  that  were  ever  entertained  respecting 
the  other. 

Intimately  connected  with  this  decline  of  piety  in 
the  churches,  was  a  similar  decline  in  the  ministry  ; 
and  thus  the  way  was  opened  for  other  errors.  One 
of  these,  and  one  of  the  most  important,  was  TJnita- 
rianisrn.  The  spread  of  this  error  in  New  England 
has  often  been  urged  as  evidence  that  Congregation- 
alism^ is,  in  its  very  nature,  defective,  as  a  safe- 
guard of  the  truth. 

There  are,  really,  but  two  other  forms  of  church 
7* 


142  CONGREGATIOiNALISM 

government ;  Episcopacy,  and  Presbyterianism.  One 
of  the  first  ministers,  (and  it  is  believed,  one  of  the  first 
churches,)  that  became  Unitarian,  in  Massachusetts, 
was  an  Episcopalian.  Whoever  knows  any  thing 
of  the  Puseyism  of  the  Episcopal  Church,  and  of  its 
present  tendency  towards  Rome,  to  say  nothing  of 
this  and  other  errors  in  that  Church,  needs  nothing 
further  to  satisfy  him,  that  Episcopacy  is  no  safe- 
guard against  error.  Indeed,  we  shall  not  forget, 
while  history  lasts,  that  Episcopacy  cast  up  the  high- 
way over  which  the  "  Man  of  Sin  "  rode  in  his  tri- 
umphal car  to  the  throne  of  universal  dominion. 

As  to  the  conservative  influence  of  Presbyterian- 
ism, the  history  of  that  organization,  in  England,  and 
upon  the  Continent  of  Europe,  shows  a  far  worse  de- 
fection than  was  ever  exhibited  by  Congregational- 
ism, either  here  or  elsewhere. 

But  on  what  principle  can  Methodism  plead  ad- 
vantage, in  this  respect  ?  Will  it  be  urged  that  it  has 
a  "  Book  of  Discipline,"  and  "  articles  of  religion," 
which  are  unalterable?  So  have  Episcopacy  and 
Presbyterianism  their  books  of  discipline  and  articles 
of  faith,  orthodox  enough,  and  remaining  so  still.  So 
had  the  Congregational  churches  and  ministers,  who 
became  Unitarian,  their  creeds.  The  fact  is,  error  is 
not  excluded  from  churches,  nor  from  the  hearts  of 
men,  by  paper  bulwarks.  Or  will  any  plead  that 
Methodism  is  safe,  because  it  places  every  thing  at 
the  control  of  the  clergy?  This  argument  has 
been  urged  from  the  pulpit,  in  this  place,*  in  re- 
spect to  the  houses  of  worship  ;  and  the  argument  is 
equally  sound  in  its  application,  universally.     But 

*  South  Norwalk,  Ct. 


AND  METHODISM.  I43 

what  is  the  testimony  of  history,  in  relation  to  this 
argument  ?  It  is  this  :  the  defection,  in  Massachu- 
setts, commenced  among  the  ministers^  and  was  far 
more  general  among  them  than  among  the  people. 
In  almost  all  cases,  if  not  without  exception, 
where  there  was  found  any  great  defection  among 
the  people,  the  pastor  was  found  on  the  wrong  side, 
and  a  leader  in  error. 

And  the  reasons  why  Unitarianism  has  not  spread 
in  Connecticut  as  it  has  in  Massachusetts,  are,  chiefly, 
two ;  1st,  The  system  of  Consociation  ;  2dly,  Episco- 
pacy, which  has  operated  as  a  safety  valve,  with 
enough  oiformalism  to  gratify  the  '^  natural  man." 
In  Connecticut,  there  was  no  opportunity  for  a 
"  packed  "  council  to  smuggle  in  among  the  churches 
a  pastor  who  was  corrupted  by  the  leaven  of  Unita- 
rianism. Every  sound  pastor,  and  every  church, 
here,  were  watchmen,  and  especially  within  their 
own  prescribed  limits,  upon  the  walls  of  Zion.  But 
in  Massachusetts,  if  a  church  or  a  candidate  for  the 
pastoral  office  was  corrupt  in  doctrine,  it  was  com- 
paratively easy  to  select  a  council  from  among  those 
who  were  infected  with  the  sam.e  error ;  and  thus 
the  leaven  would  spread  in  secret  till  it  had  infected 
the  mass.  And  if  all  ecclesiastical  power  had  been 
committed  to  the  clergy,  the  downward  tendency 
would  have  been  more  powerful,  and  unchecked ; 
while  there  would  have  been  no  germ  of  spiritual 
life  remaining.  But  there  was  that  germ,  and  it 
was  buried  in  the  hearts  of  the  peopte,  while  the 
reins  of  power  were  still  in  their  hands.  Look  at 
facts.      About  thirty  years  ago  the  only  orthodox 


144  CONGREGATIONALISM 

Congregational  chinch  remaining  in  Boston  was 
the  Old  South.  That  church  was  a  soHtary  star, — 
but  it  was  the  star  of  the  morning.  Now,  a  beauti- 
ful constellation  is  gathered  around  it ;  and  every 
where  through  the  Unitarian  portion  of  the  state, 
orthodox  churches  are  rising  and  multiplying,  be- 
cause there  is  yet  piety  and  power  in  the  people. 

Suppose  the  clergy  had  possessed  the  exclusive 
power  of  regulating  these  matters.  Suppose  the  Gen- . 
eral  Association  of  Massachusetts  had  possessed  the 
same  power  with  the  General  or  Annual  Conferen- 
ces of  the  Methodist  Episcopal  Church ;  stationing 
whatever  pastor  they  pleased  over  any  church  ;  ad- 
ministering discipline  as  they  pleased ;  with  Cam- 
bridge to  train  their  ministers, — where  would  have 
been  the  ho2)e  of  a  resurrection  from  this  spiritual 
death  ?  Congregationalism  did  not  keep  out  error, 
because  no  system,  not  even  the  Bible,  is,  of  itself,  a 
safeguard  against  it ;  but  it  is  equally  true  that  we 
behold  this  moral  resurrection,  because  the  Bible,  in 
the  hands  of  the  jjeople,  is  our  only  hope.  Look 
at  the  history  of  the  Church  in  aiiy  age.  Look  at 
the  times  which  followed  the  Apostles,  down  to  the 
time  when  Popery  was  fully  established.  The  pro- 
gress of  the  power  of  the  clergy,  is  the  scale  of  the 
Church's  corruption.  The  Reformation  was  accom- 
plished by  the  people,  throwing  from  their  necks  the 
yoke  of  the  clergy,  and  resuming  their  own  rights. 
And  here  we  find  the  true  scale  of  the  Reformation. 
What  reason  or  scripture  is  there  in  the  principle, 
that  the  people  are  not  to  be  trusted  with  the  man- 
agement of  their  own  ecclesiastical  affairs?     And 


AND  METHODISM.  145 

that  they  are  safe  only  as  they  yield  up  their  under- 
standings and  their  consciences  to  the  guidance  of 
others — to  a  self-constituted  and  self-perpetuating 
hierarchy — their  churches,  their  articles  of  faith,  their 
disciphne,  all  to  the  safe  keeping  and  management , 
of  the  clergy  ? 

Suppose  that  Puseyism  should  affect  the  Metho- 
dist Episcopal,  as  it  has  the  so-called  Protestant 
Episcopal  Church  ;  how  would  it  be  checked  ?  Not 
by  the  people,  except  by  renouncing  the  system ;  for 
they  could  have  no  agency  in  the  matter.  Suppose 
the  bishops  to  become  infected  with  error, — how 
many  ways  there  are  for  them  to  operate  unobserved. 
And  if  the  attempt  were  made  to  call  them  to  ac- 
count, they  decide  what  is  law  ;  and  what  does  it 
avail  that  others  make  the  application  of  law,  so 
long  as  the  criminal  is  the  judge  of  what  constitntes 
law.  The  bishops  might  do  as  they  did  in  discus- 
sions upon  the  slavery  question, — choke  down  all 
whom  they  pleased,  by  their  decisions.  The  appli- 
cation of  a  principle  is  not  a  formidable  matter,  if  it 
is  left  with  the  individual  concerned  to  decide  what 
the  principle  shall  be.  Hanging  would  not  be  a 
formidable  matter,  if  it  were  left  to  the  culprit  to 
select  the  rope.  Nothing  is  more  certain  than  if  the 
management  of  things  is  left  to  any  class  of  men, 
exclusively,  they  will  construct  a  system  which  will 
work  most  favorably  for  themselves.  What  know- 
ledge of  his  own  heart  does  that  man  possess,  who 
desires  such  power  ?  And  what  modesty  is  that, 
which  suffers  a  man  to  come  before  the  people  to 
convince  them  that  they  are  not  to  be  trusted, — and 


1 46  CONGREGATIONALISM ; 

that  their  interests  will  be  safe  only  as  they  are  com- 
mitted to  himself  and  his  brethren  ?  One  thing  they 
can  with  truth  assert,  in  the  language  of  their  spirit- 
ual father,  "  We  are  no  republicans^  and  never  in- 
tend to  beJ^ 

One  singular  objection  to  Congregationalism  is  in 
the  form  of  the  following  inquiry  :  "  If  Congregation- 
alism is  the  true  form  of  Church  government,  why 
has  it  not  prevailed  more  extensively  ?" 

This  is  a  peculiar  mode  of  argumentation ;  as 
though  numbers  were  a  proof  of  truth.  According 
to  that.  Popery  is  right,  and  paganism, — and  even 
sin  itself  If  it  is  a  valid  argument  that  Congre- 
gationalism is  wrong,  because  no  more  adopt  it, 
then  the  Gospel  is  wrong ;  for  it  has  been  struggling 
two  thousand  years,  and  yet  not  one-fourth  of  the 
world  has  received  it,  even  nominally.  How  few 
have  received  \\.  practically  !  If  success  is  the  stand- 
ard of  truth,  then  Mohammed  was  a  true  prophet ; 
and  even  Joe  Smith  7nay  prove  to  have  been  one.* 

But  we  are  asked,  "  Where  has  Congregation- 
alism prevailed  7  " 

*  An  argument  is  sometimes  offered  in  favor  of  Methodism,  by  an 
appeal  to  numbers,  thus  : 

"  There  was,  in  New  England,  in 
1800  one  Methodist  (enrolled  member,'  in  every  211  of  the  whole  pop- 

[ulation. 
1810         do  do  131  do 

1820         do  do  94  do 

1830         do  do  56  do 

1840         do  do  34  do 

"  These  ratios  are  obtained  without  including  the  thousands  of 
New  England  Methodists  in  the  New  York  and  Troy  Conferences. 
We  have  estimated  the  latter  for  1840,  at  22,000,  and  we  are  certain 


AND  METHODISM.  ]47 

Ye5,  where  has  it  pj'evailed  ?  In  New  England, 
— the  land  of  the  Bible,  and  of  universal  education, 
— the  brightest  spot  within  the  circumference  of  the 
globe, — and,  what  is  more,  Congregationalism, 
under  God,  made  it  such.  Where  is  Congrega- 
tionalism found  7  Here,  4n  New  England,  nursed 
in  the  "  Cradle  of  Liberty ^^^ — herself  the  nurse 
OF  liberty. 

But  after  all,  is  it  true  that  Congregationalism  is 
confined  to  New  England  ?  Not  to  speak  of  Eng- 
land and  Wales,  where  there  are  about  2500  Con- 
gregational churches,  there  are  hundreds  of  others 
scattered  through  the  State  of  New- York,  and 
stretching  onwards  beyond  the  Father  of  Waters, 
towards  the  setting  sun. 

But  there  are  reasons  why  New  England  Con- 
gregationalism has  spread  no  more  rapidly.  We 
have  not  been  faithful  to  our  trust.  We  have  been 
unlike  every  other  denomination  under  heaven.  So 
far  from  being  sectarian  in  our  spirit,  we  have  thrown 
away  the  advantages  of  our  system,  and  almost  our 
denominational  character.  We  have,  literally,  in 
this  matter,  "  sought  not  our  own,  but  our  neighbors'  " 
good.  We  were  among  the  first  to  engage  in  Home 
Missions ;  the  Connecticut  Missionary  Society  having 

that  this  estimate  is  short  of  the  truth.     Including  these,  our  ratio  for 
1840,  will  be  one  in  twenty-five."     *     *     * 

"  The  Methodist  Membership  in  New  England  has  more  than 
doubled  every  twelve  years  since  1776." 
"  Congregationalists,  in  1841,  153,41.3. 
Methodists,  in  1840,    87,000. 

Baptists,  in  1842,    85,146." 

(Tracts  for  the  Times,  No.  2.) 


148  CONGREGATIONALISM 

been  formed  forty-eight  years  ago.  Massachusetts 
has  not  been  behind  Connecticut  in  her  sacrifices  of 
men  and  of  means.  Bat  never  have  we  gone  forth 
with  our  denominational  standard  unfurled.  The 
only  device  upon  our  escutcheon  has  been  the 
Cross.  Other  denominations  have  preached  Christ, 
indeed  ;  and  the  cross  has  been  emblazoned  upon 
their  standards.  They  have  invited  men  to  Christ, 
hut  they  have  expected  the  new  recruit  to  put  on 
their  uniform. 

The  Presbyterian  has  usually  remained  a  Pres- 
byterian. If  he  organizes  a  church,  it  is  Presbyte- 
rian. He  seldom  changes.  More  emphatically  is 
this  true  of  the  Methodist  ;  and  his  machinery  is 
admirably  adapted  to  its  object.  From  the  bishop, 
down  to  the  class  leader,  and  the  humblest  member, 
all  are  equipped  with  the  Book  of  Discipline,  and 
prepared  for  the  "  Class "  and  "  Band."  If  there 
are  but  two  or  three  or  four,  of  the  right  sort,  they 
may  be  organized  and  trained,  w^eekly,  till  they 
grow  into  a  "Society."  Thus  every  member  of  the 
fold  is  preserved  from  straying  into  other  pastures. 
This  spirit  is  especially  fostered  by  the  Book  of  Dis- 
cipline. It  reminds  their  preachers  not  only  that  they 
are  Christians  and  Christian  ministers,  but  "  Metho- 
dists^  It  directs  them  to  see  to  it  that  Methodist 
books  are  read,  and  Methodist  publications  circulat- 
ed, and  that  Methodist  "  tunes  are  sung,"'  and  that 
the  people  do  not  attend  "  the  singing  schools  of  other 
denominations."  In  short,  a  rigid  system  of  sectarian 
discipline  embraces  every  thing, — even  to  their  busi- 
ness transactions. 


AND  METHODISM.  I49 

Totally  different  from  all  this  is  the  spirit  which 
has  animated  Congregationalism.  In  missionary 
labors  we  have  been  "  more  abundant,"  but  nearly 
all  has  gone  to  swell  the  ranks  of  others.  It  has  been 
calculated  that  more  than  four  hundred  Presbyteri- 
an churches  have  been  formed  in  the  West,  from 
Connecticut  inen  and  influence  alone  ;*  and  "  high 
Presbyterian  authority "  has  acknowledged,  that 
more  than  fifteen  hundred  of  their  churches  are 
Congregational  in  their  origin.  And  our  liberality 
is  a  subject  of  bitter  taunt,  and  is  turned  as  an  argu- 
ment against  us.  What  if  we  had  acted  from  the 
first  upon  the  principles  which  have  been  practised 
by  others  ;  and  these  fifteen  hundred  churches  had 
themselves  been  hives  from  which  other  Congrega- 
tional churches  had  swarmed, — who  could  now 
compute  their  number  ? 

But  this  is  not  all ;  what  efforts  have  we  made 
to  retain  possession  even  of  our  iiiheritance  ?  While 
the  spirit  of  Sectarianism  has  been  "  walking,"  un- 
ceasingly, "  up  and  doAvn  "  in  our  midst,  and  intrud- 
ing even  into  our  families ;  while  every  influence 
has  been  busily  exerted  in  public  and  in  private,  by 
means  of  harangues  and  lectures  upon  "  Calvinism," 
and."  Presbyterianism,"  until  the  minds  of  our  youth 
have  been  estranged  from  '•  the  old  paths,"  what  an- 
tidote has  been  employed  ?  The  contrast  between 
the  assault  and  the  defence  is  exhibited  in  the  accu- 

*  Mitchell.  We  cannot  conceal  an  honest  pride,  that  Congre- 
gationalism is,  and  ever  has  been,  free  from  the  stain  of  sectarianism. 
But  in  order  to  avoid  one  extreme,  it  is  not  necessary  to  run  into  the 
opposite, — unfaithfulness  to  our  principles. 


150  CONGREGATIONALISM 

sation  which  has  been  thrust  in  our  teeth,  viz.  ''  You 
DARE  not  'proclaim  the  peculiarities  of  your  sys- 
temP  This  accusation  proves  two  things ; — our  uu- 
faithfulness  to  the  cause  of  truth  ;  and  that  this 
unfaithfulness  has  been  construed  into  an  argu- 
ment against  the  truth.  We  have  been  gored  by 
the  horn  of  sectarianism, — but  the  effect  has  been, 
instead  of  arousing  us  to  self-defence,  and  to  a  de- 
fence of  the  truth,  to  drive  us  to  the  other  extreme, 
and  to  produce  within  us  a  morbid  sensitiveness,  un- 
der the  effect  of  which  many  have  ceased  to  distin- 
guish between  '■'■  sectarianism^^^  and  obedience  to 
the  apostoUc  injunction,  "  Contend  earnestly  for 
the  faith  which  was  once  delivered  unto  the  saints.^^ 
Other  denominations  are  prepared  with  denomina- 
tional books  and  tracts,  while  scarcely  any  thing  of 
the  kind  has  been  seen  among  us.  Even  our  Sab- 
hath  School  books,  with  a  few  exceptions,  have  been 
carefully  exviscerated  of  their  Neio  Englandis^n. 
If  the  principles  of  Congregationalism  are  merely 
those  of  a  party,  let  them  pass  as  the  idle  wind. 
If  they  are  not  important, — if  they  are  not  the  prin- 
ciples of  the  Word  of  God,  let  them  be  buried  in  the 
graves  of  our  fathers.  But  if  they  are  the  princi- 
ples of  the  Bible, — if  they  are  the  principles  which 
made  New  England  what  she  is, — if  they  are  the 
origin  and  basis  of  civil  and  religious  liberty, — if  they 
give  tone,  and  energy,  and  efficiency,  to  all  the  doc- 
trines of  the  Scriptures, — if  they  are  the  only  prin- 
ciples which  render  us  ti^uly  freemen  in  Christ  Je- 
gi^s, — if  they  have  an  important  bearing  upon  the 
prosperity  of  the  Redeemer's  kingdom,  and  upon  our 


AND  METHODISM. 


151 


own  eternal  hopes,  shall  they  be  lightly  esteemed, 
and  even  renounced,  for  a  system  of  mere  worldly 
wisdom  ?  Does  the  principle,  that  all  civil  power  is 
inherent  in  the  people,  involve  our  dearest  earthly 
interests  ?  and  shall  we  resign  our  eternal  interests 
to  the  control  of  others  ?  Shall  we  be  told,  that  in 
ecclesiastical  matters,  the  people  are  not  to  be  in- 
trusted with  the  right  of  self-government  and  the 
management  of  their  own  aifairs  ?  High  Methodist 
authority  has,  indeed,  the  assurance  to  make  that 
assertion, — no  less  authority  than  Watson,  in  his  In- 
stitutes. He  would  teach  us  that  republican  princi- 
ples in  the  Church  are  "  tolerable  only  in  the  purest 
ages,  and  even  then  only  on  a  limited  scale."  He 
scouts  the  idea  of  committing  such  grave  matters  to 
the  "  suffrages  "  of  the  people.  "  Is  it  so  ;  that  there 
is  not  a  wise  man  among  you  ?  no,  not  one  that 
shall  be  able  to  judge  between  his  brethren  ?  Do  ye 
not  know  that  the  saints  shall  judge  the  world  ?" 
Will  men  tamely  receive  the  "  Institutes  "  which  teach 
principles  so  much  to  "  their  shame  ?"  Will  men  thus 
tamely  submit  to  be  bound  to  the  car  of  a  hierarchy, 
renouncing  the  liberty  wherewith  Christ  has  made 
us  free  ?  When  the  principles  of  our  fathers  are  so 
evidently  derived  from  the  Bible, — and  while  we  are 
reaping  a  golden  harvest  from  their  labors,  why  is  it 
that  some,  even  among  their  posterity,  are  more 
ready  to  exaggerate  their  faults  than  to  honor  their 
virtues, — mere  moral  scavengers,  searching,  with 
eagle  eyes,  for  some  spot  or  stain  that  may,  per- 
chance, have  marred  their  characters  or  their  actions, 
but  blind  to  the  great  principles  which  were  their 


152  CONGREGATIONALISM 

peculiar  glory  ?  Is  this  fair  ?  is  it  honest  ?  Is  it  not 
ungrateful,  and  unworthy  of  us  as  men  ? 

We  have  thus  passed  over,  in  a  very  rapid  and 
general  manner,  indeed,  the  Origin,  the  Nature,  and 
the  Tendency  of  the  principles  of  Congregationalism. 
Often  have  they  been  marred, — and  what  has  not 
been  ? — by  human  imperiection.  We  would  not  be 
blind  to  the  imperfections  of  our  fathers;  we  would 
learn  even  from  their  faults.  But  amid  all  these 
faults,  which  sectarianism  and  depravity  delight  to 
collect  and  to  hold  up  to  the  ridicule  of  those  who 
cannot  estimate  true  greatness,  we  can  trace  the  op- 
eration of  certain^:rec^  and  unchangeable priiici pies. 
The  gold  was  mingled  with  much  dross,  hut  it  was 
gold  still.  The  men  who  dug  it  from  its  native  bed, 
and  elaborated  it  in  the  furnace  of  affliction,  we  de- 
light to  honor.  Grant  that  they  were  not  perfect  ex- 
perimenters in  the  science  of  political  chemistry; — 
that  some  of  their  dreams  were  as  wild  as  those  of 
the  ancient  alchy mists  ; — still,  it  was  real  gold 
which  they  discovered  and  purified  from  its  dross. 

From  the  time  of  Wickliffe  downwards,  there 
has  been  a  constant  contest  of  principles.  The  mode 
of  the  warfare  has  changed,  as  military  tactics  have 
changed ;  hut  the  principles  which  are  in  collision 
have  never  changed.  These  are,  the  rights  of  the 
people^  on  the  one  side  ;  and  on  the  other,  the  claims 
of  the  few  agaijist  the  many — whether  those  few 
constitute  a  hierarchy^  or  a  nobility^  or  both.  The 
contest  still  continues  ;  and  the  reason  why  the  Pu- 
ritans are  the  objects  of  special  assault  is  this ; 

THEY    ARE     THE     CHAMPIONS     OF    HATED    PRINCI- 


AND  METHODISM.  I53 

PLEs.  Were  it  not  for  those  principles^  their  ene- 
mies would  care  as  Kttle  for  the  Puritans,  as  they  do 
for  their  "  round  heads,"  or  for  the  "  square  caps  "  of 
their  persecutors. 

But  we  must  not  forget  that  the  errors  with 
which  many  dehght  to  reproach  the  Puritans,  were 
corrected  by  oar  fathers  them^selves.  Nor  should 
we  forget  that  the  oppressive  enactments  which,  un- 
der the  influence  of  the  times,  sometiaies  marred  the 
statutes  of  the  colonies,  were  not  the  expression  of 
the  unanimous  opinions  of  the  people,  nor  in  accord- 
ance with  the  true  genius  of  Puritanism.  Conse- 
quently, they  were  either  soon  repealed,  or  became  a 
dead  letter.  Indeed,  the  fathers  of  Neio  Englajid 
jyreseiit  the  spectacle  of  a  dominant  party,  gradual- 
ly, but  voluntarily  resigning  power  ; — voluntarily 
resigning  their  special  advantages,  and  admitting  oth- 
ers to  equal  privileges.  And  this  was  the  natural 
operation  of  their  fundamental  principle,  viz.,  all 
power  is  in  the  hands  of  the  people,  and  they  must 
exercise  it  in  view  of  their  own  accountability. 

It  is  the  principle  which  is  the  antagonist  of  this, 
that  we  shall  next  examine  ;  a  prmciple  which  trans- 
fers important  rights  of  the  people  to  the  hands  of  a 
privileged  few — constituting  a  real  religious  order 
of  nobility. 


VIII. 

"  Now  THIS  I  SAY,  THAT  EVERY  ONE  OF    YOU   SAITH,   '  I  AM  OF  PaUL, 
AND  I  OF   ApOLLOS,  AND    I    OF    CePHAS,  AND   I    OF    ChRIST.'     Ts  ChRIST 

DIVIDED  1    Was  Pal-l  crucified  for  you  ?     Or  were  ye  baptized  in 
THE  NAME  OF  Paul  V — 1  Corinthians  1 :  12, 13. 

John  Wesley— Oiigin  of  Methodism— The  United  Brethren— Whitefield— Source 
of  Power  in  Wesley's  System — His  Anti-Republicanism— Progress  of  his  Sys- 
tem— Deed  of  Declaration — Organization  of  the  Methodist  Episcopal  Church  of 
the  United  States  of  America — Ordination  of  Dr.  Coke. 

Even  the  religion  of  the  cross  has  often  degene- 
rated into  mere  partyism ;  some,  under  the  guidance  of 
ambitious,  but  false  teachers,  departing  entirely  from 
the  Gospel ;  while  others,  though  retaining  more  or 
less  of  true  religion,  have  yet  been  "  corrupted  from 
the  simplicity  that  is  in  Christ,"  through  an  over- 
weening confidence  in  the  opinions  and  "  doctrines 
of  men." 

We  have  reviewed,  briefly,  the  leading  features 
of  Congregationalism,  as  they  are  developed  in  its 
origin  and  its  progress  ;  and,  however  the  names  or 
opinions  of  men  have  appeared  upon  the  pages  of  its 
history,  no  man,  or  body  of  men  has  been  permittedj 
nor  have  they  ever  attempted^  to  bind  the  consciences, 
or  control  the  conduct  of  others  by  creeds  and  eccle- 
siastical laws,  authoritatively  enacted.  We  have 
not  forgotten  the  parting  instructions  which  were 


CONGREGATIONALISM,  ETC.  155 

given  to  the  first  company  of  Puritans,  as  they  em- 
barked for  these  shores.  Call  no  onan  Master  on 
the  earth,  says  the  venerated  Robinson,  neither  im- 
agine that  all  truth  has  yet  been  disclosed  to  your 
minds.  Be  ready  to  receive  whatever  light  "  the 
Father  of  lights  "  may  lift  up  upon  you.  Let  his 
WORD  BE  YOUR  ONLY  GUIDE.  Noble  sentimeiits ! 
worthy  of  a  monument  Ul^e  that  of  Bunker  Hill. 

These  principles  have  constituted  the  theme  of 
the  preceding  chapters  ;  h^it  they  are  only  07ie  side 
of  the  subject  before  us  ;  and  the  witness  who  leaves 
half  untold,  even  though  what  he  utters  is  truth,  is 
yet  3,  false  witness.  To  omit  essential  testimony,  is 
to  mislead.  The  question  before  us  is  not  merely 
whether  the  principles  of  Congregationalism  are  based 
in  the  word  of  God  ;  strange  as  it  may  seem,  there 
is  a  farther  inquiry,  viz.,  Shall  Methodism  be  sub- 
stituted in  its  place  7  As  this  is  not  a  question  of 
my  seeking  ;  as  it  has  been  brought  to  our  doors,  and 
thrust  upon  our  churches,  our  families,  and  ourselves, 
I  shall  not  be  turned  from  my  purpose  by  the  cry  of 
^' persecution,^^  or  the  charge  of  "  Sectarianism.'^  But 
in  my  statements  and  arguments,  I  shall  refer  to  a 
system,  a7id  to  a  system  only.  Whenever  names  or 
individuals  are  introduced,  it  will  be  only  as  an  illus- 
tration of  the  nature  and  spirit  of  that  system.  Nei- 
ther shall  I  appear  as  a  gladiator,  either  to  exhibit 
my  own  prowess,  or  to  amuse  others.  These  sub- 
jects involve  the  highest  personal  responsibilities,  in 
which  all  are  alike  concerned.  It  will  not  be  enough 
in  the  day  of  judgment,  that  we  have  followed  Paul 
or  Apollos.     Tt  will  not  be  enough  even  that  loe  have 


156  CONGREGATIONALISM 

followed  Christ,  if  our  services  have  been  marred 
by  doctrines  and  commandments  of  men.  We  may, 
indeed,  in  such  a  case,  "  be  saved  as  by  fire."  We 
are  not  to  rest  satisfied,  therefore,  with  the  mere  fact 
that  we  have  attached  ourselves  to  a  system  ;  we 
must  decide  whether  that  system  is  of  Christ,  and  of 
Christ  only ;  or  whether  it  is  marred  by  human  wis- 
dom which  clashes  with  important  principles  of  the 
word  of  God. 

It  is  not  enough,  therefore,  that  John  Wesley  was 
a  great  and  good  man  ;  this  is  freely  admitted.  We 
trust  he  is  shining  as  "  a  star  in  the  firmament."  Far 
be  it  from  me  to  pluck  a  gem  from  his  crown,  or  to 
dim  the  radiance  with  which  he  reflects  the  glory  of 
the  Lamb. 

But  we  may  not  be  blind  to  his  imperfections, 
either  intellectual  or  moral ;  nor  to  the  imperfections 
of  his  system.  Notwithstanding  his  greatness,  he 
had  points  of  weakness, — of  remarkable  weakness. 
This  is  evident  from  his  belief  in  witchcraft,  and  kin- 
dred delusions,  long  after  the  night  had  passed  from 
so  great  a  portion  of  the  Christian  world.  Few  men, 
however,  have  possessed,  in  greater  perfection,  the 
qualifications  requisite  for  acquiring  an  ascendency 
over  the  minds  of  others.  The  reasons  for  this,  and 
the  principles  upon  which  he  founded  his  system, 
will  be  best  perceived  by  a  brief  review  of  historical 
facts.  Besides,  it  is  impossible  to  gain  a  perfect  ac- 
quaintance with  the  genius  of  Episcopal  Methodism, 
without  a  previous  study  of  the  spirit  in  which  it  v/as 
conceived  and  brought  forth. 

John  Wesley  was  the  son  of  an  Episcopal  cler- 


AND  METHODISM.  I57 

gymaii,  and  was  born  in  1703.  His  early  impres- 
sions in  favor  of  Episcopacy,  and  of  the  national 
church  of  England,  were  never  effaced  from  his 
mind.  He  was  educated  at  Oxford  University,  where 
he  was  distinguished  in  most  departments  of  litera- 
ture and  science.  Bat  '•  he  was  no  great  friend  to 
metaphysical  disquisitions ;  and  I  must  own,  that  I 
always  thought  he  held  metaphysical  reasoning, 
even  when  modestly  and  properly  conducted,  in  too 
low  estimation.'"*     This  accounts  for  the  inconclu- 

*  Whitehead's  Life  of  Wesley,  Vol.  11.,  p.  286. 

It  will  be  noticed  that  I  depend,  chiefly,  upon  Dr.  Whitehead  as 
my  authority  respecting  Wesley  and  his  principles.  My  reasons  will 
appear  in  the  following  facts  and  remarks. 

"I  give  all  my  manuscripts  to  Thomas  Coke,  Doctor  Whitehead, 
and  Henry  Moore,  to  be  burnt  or  published,  as  they  see  good."  (Ex- 
tract from  Mr.  Wesley's  will.) 

Dr.  Whitehead  was  selected  as  the  Biographer.  He  "  determined 
to  write,  not  only  the  Life  of  Mr.  Wesley,  but  a  history  of  Methodism, 
with  the  utmost  impartiality;  to  describe  things  as  they  have  been, 
and  as  they  are,  without  the  false  coloring  that  the  spirit  of  party  will 
always  give  to  history  ;  but  *  *  Mr.  Wesley  never  met  with  a  more 
malignant  opposition  in  the  whole  course  of  his  labors,  than  I  have 
experienced  for  attempting  to  describe  them." — (Author's  Preface, 
p.  11.) 

At  the  Conference  in  London,  in  1792,  a  Committee  of  preachers 
reported,  in  part,  as  follows:  4.  "When  some  of  the  preachers  op- 
posed Dr.  Whitehead  in  the  performance  of  his  engagements,  *  *  * 
the  steps  they  took  to  injure  his  reputation  appeared  to  this  commit- 
tee unjustifiable,  and  if  tolerated,  would  take  away  all  security  for  the 
character  of  every  member  of  the  Methodist  Society ;  the  members  of 
the  committee,  therefore,  thought  it  their  duty  to  oppose  such  proceed- 
ings, and  to  sup2)ort  an  injured  man,  who  bore  a  public  and  respectable 
character,  from  the  violent  and  unjust  attacks  made  upon  him." — (p. 
8,  Advertisement.) 

"  This  was  the  first  written  Life  of  the  Wesleys,  prepared  from  au- 

8 


158  CONGREGATIONALISM 

siveness  of  much  of  his  reasoning,  for  his  crude  and 
confused  views  in  theology,  and  for  his  misunder- 
standing, and  misrepresentations  of  many  important 
distinctions  which  were  made  by  the  acute  and  dis- 
criminating mind  of  Calvin. 

The  name  and  influence  of  Charles  Wesley  are 
intimately  connected  with  the  rise  and  progress  of 
Methodism.  "  My  first  year  in  college,"  he  writes,  "  I 
lost  in  diversions  ;  the  next,  I  set  myself  to  study.  Dil- 
igence led  me  into  serious  thinking.  I  went  to  the 
weekly  sacrament,  and  persuaded  two  or  three  young 
students  to  accompany  me,  and  to  observe  the  method 
of  study  prescribed  by  the  statutes  of  the  University. 
This  gained  me  the  harmless  name  of  Methodist.  "  In 
half  a  year,"*  his  brother  John,  who  had  graduated 

thentic  documents,  and  it  is  the  only  one  which  has  been  written 
which  can  rightfully  claim  the  merit  of  impartiality," — (American 
Publisher's  Preface,  p.  5.)  *  *  "  Considering  the  partial  statements 
and  false  colorings  \n  reference  to  important  matters,  which  prejudiced 
and  selfish  biographers  and  historians  have  embodied  in  nearly  all  the 
books  extant  purporting  to  be  the  lives  of  Wesley,  and  the  histories  of 
Methodism,  this  truthful  sketch  of  Whitehead  shines  out  from  among 
the  mass  of  error,  like  a  sparkling  diamond  from  the  unseemly  rubbish 
of  its  native  bed." — (Ibid.) 

"Dr.  Whitehead's  Lives  of  the  Wesleys  is  still  the  standard  work. 
*  *  In  no  other  volume  can  we  find  an  equally  graphic,  and  probably 
truthful  narrative  of  the  rise  and  progress  of  Methodism  during  the 
life  of  its  distinguished  founder.  The  author's  familiar  acquaintance 
with  the  Wesleys  affords  the  best  guarantee  of  general  accuracy  in  the 
delineation  of  their  characters,  and  in  the  record  of  their  opinions  and 
measures.  On  the  whole,  the  work  is  the  most  valuable  source  of  in- 
formation," &c. — (New  Englander,  Vol.  III.  p.  479.) 

The  Princeton  Review  for  July,  1845,  expresses  a  similar  opinion 
of  the  work,  in  language  equally  decisive. 

The  "  opposition"  of  which  Dr.  Whitehead  speaks,  has  not  ceased. 
Respecting  its  justice,  or  the  design  of  its  authors,  we  will  not  decide. 

*  Whitehead's  Life  of  the  Wesleys,  Vol.  I.  p.  72. 


AND  METHODISM.  X  59 

some  time  before,  returned  to  Oxford,  and  became  the 
leading  spirit  among  the  rehgious  young  men. 

In  1735  the  two  brothers  sailed  for  Georgia  ;  and 
on  the  voyage  they  commenced  an  acquaintance 
with  the  Moravians,  or  United  Brethren,  from  whom 
they  received  impressions  which  exerted  an  import- 
ant influence  upon  all  their  subsequent  lives,  both  in 
respect  to  doctrine  and  discipline.  From  them  John 
Wesley  appears  to  have  received  the  idea  of  love 
feasts ;  and  it  is  from  the  record  of  his  labors  in 
Georgia  that  we  discover  the  origin  of  "  Classes" 
and  "  Bands."  The  Wesleys  remained  in  Georgia 
but  a  year  or  two  ;  and  on  their  return  to  England, 
they  commenced  a  more  active  course  of  labors,  in 
connection  with  the  celebrated  George  Whitefield, 
who  had  been  associated  with  them  in  their  religious 
meetings  while  in  college. 

Some  seem  scarcely  to  know  that  any  other 
agency  was  employed  to  arouse  the  public  mind  to 
religion  than  the  Wesleys.  The  fact  is,  the  com- 
mencement was,  in  reality,  made  by  Whitefield,  while 
the  Wesleys  were  in  Georgia.  He  was  the  first  to 
engage  in  field-preaching,  and  was  the  most  promi- 
nent individual  in  that  department  of  labor,  and  by 
far  the  most  eifective  and  popular  preacher  of  his 
time,  if  not  of  ayiy  time.  It  was  his  fervid  eloquence, 
to  a  great  degree,  that,  by  the  blessing  of  the  Spirit, 
broke  up  the  fallow- ground,  and  sowed  the  seed 
of  the  harvest  which  the  Wesleys  reaped  and 
gathered  into  the  garner  of  Methodism.  These 
facts,  as  well  as  others  of  the  same  kind,  appear  to 
have  been  overlooked  in  an  "account"  of  "  two  young 


160  CONGREGATIONALISM 

men,"  and  of  "  God's  design  in  raising  up  the  preach- 
ers called  Methodists  in  America,  to  reform  the  con- 
tinent."* But  Whitefield  was  a  Calvinist.  For  a 
while,  however,  they  labored  harmoniously  together, 
in  connection  with  the  United  Brethren.  It  was 
during  this  period,  and  at  the  advice  of  Peter  Bohler, 
the  leading  individual  among  the  United  Brethren, 
that  the  system  of  classes  and  bands  was  in  a  great 
measure  matured  ;  in  which  "  the  old  Methodists 
and  the  Moravians  were  indiscriminately  blended  in 
one  body  ;  "t  but  the  Moravians  not  keeping  pace 
with  Mr.  Wesley,  particularly  in  his  doctrinal  opin- 
ions, he  withdrew  from  them.  About  this  time  Mr. 
Wesley  published  a  sermon  on  the  doctrine  of  elec- 
tion, that  drew  from  W^hitefield  a  letter  of  decided, 
but  fraternal  expostulation  ;  in  which  he  expresses 
his  most  earnest  desire  that  they  may  still  be  per- 
mitted to  co-operate  in  a  common  and  all-important 
cause, — regretting  that  a  firebrand  had  thus  been 
thrown  in  between  them,  and  saying  that,  as  the 
sermon  was  scattered  abroad  assailing  and  misrepre- 
senting important  truth,  he  was  laid  under  the  neces- 
sity of  preaching  in  vindication  of  that  truth.  A 
superficial  reader  might  overlook  this  point  in  the 
history  of  Methodism  ;  but  it  discovers  an  element 
which  seems  inherent  in  the  very  nature  of  the  sys- 
tem. 

Another  fact  worthy  of  notice  in  this  connection, 
is  the  nature  of  the  opposition  which  was  called 
forth  by  field-preaching,  and  similar  efforts.      The 

*  Meth.  Book  of  Discipline,  pp.  3, 4. 

t  Whitehead's  Life  of  Wesley,  Vol.  IL  p.  48. 


AND  METHODISM.  161 

idea  is  commonly  conveyed,  from  certain  quarters, 
that  t'  is  opposition  was  aimed  at  Methodism  ;  and 
the  odium  thus  excited  has  been  appHed  indiscrimi- 
natel}^  But  there  could  have  been  no  "persecution" 
of  those  men,  as  ''  Methodists,'^  for  the  plain  reason 
that  the  denomination  was  not  then  organized. 
Those  scenes  of  violence  were  just  the  exhibitions 
which  depravity  has  always  been  accustomed  to 
make,  tchatever  might  be  the  causes  which  excited 
its  malignity.  The  men  who  were  guilty  of  those 
disturbances  were  men  of  a  particular  character,  and 
not  of  a  particular  sect  or  party.  Whitefield,  who 
was  a  Calvinist,  received  his  full  share  of  opposition  ; 
and  the  attempt  to  create  sectarian  capital,  on  the 
one  hand,  or  t)  excite  odium  on  the  other,  from  such 
materials  rs  these,  is  strikingly  in  keeping  with 
management,  of  which  we  have  already  seen  too 
much. 

In  studying  the  nature  of  the  Methodist  system, 
one  thing  is  important  to  be  understood  and  remem- 
bered, viz.,  that  in  its  progress,  and  in  its  present  form, 
it  is  eyitirely  a  creature  of  circumstances  ;  though 
moulded  and  modified  by  the  views  and  feelings  of 
its  distinguished  founder.  The  founders  of  other 
sects  usually  claim  to  have  been  guided  by  Scriptural 
precepts  and  examples.  The  architect  of  Methodism 
was  guided  simply  by  expediency  ;  rearing,  at  first, 
an  edifice  sufficient  for  present  purposes,  and  then 
adding  a  '•  wing,"'  or  a  '■  lean-to."'  or  another  "story" 
from  time  to  time,  as  circumstances  required, — hav- 
ing an  eye,  however,  to  such  a  communication  of  all 
its  parts  as  to  enable  him  to  exercise  the  most  perfect 


162  CONGREGATIONALISM 

supervision.  Other  denominations,  usually,  clai7n  to 
trace  the  peculiarities  of  their  systems  to  the  Scrip- 
tures. The  advocates  of  this  system  plead  "  experi- 
ence" in  support  of  its  peculiarities,  together  with  cer- 
tain analogies  and  arguments  from  the  Bible,  which 
appear  to  us  as  simply  "  afterthoughts,^^ 

The  nature  and  spirit  of  the  system  cannot  be  bet- 
ter exhibited  than  in  the  language  of  Mr.  Wesley. 

"  (Question  19.  What  power  is  this  which  you" 
(Mr.  Wesley)  "  exercise  over  both  the  preachers  and 
societies?" 

"  Answer.  In  Nov.  1738,  two  or  three  persons 
who  desired  to  flee  from  the  wrath  to  €ome,  and  then 
a  few  more,  came  to  me  in  London,  and  desired  me 
to  advise  and  pray  with  them.  I  said,  if  you  will 
meet  me  on  Thursday  night,  I  will  help  you  as 
well  as  I  can.  More  and  more  then  desired  to  meet 
with  them,  till  they  were  increased  to  many  hun- 
dreds. The  same  was  afterwards  true  at  Bristol, 
and  many  other  parts  of  England,  Ireland  and  Scot- 
land. Here  commenced  my  power  ;  namely,  a  pow- 
er to  appoint  when,  and  where,  and  how  they  should 
meet ;  and  to  remove  those  who  showed  that  they 
had  not  a  desire  to  flee  from  the  wrath  to  come. 
And  this  power  remained  the  same,  whether  the  peo- 
ple meeting  together  were  twelve,  twelve  hundred, 
or  twelve  thousand."*  But  this  multiplication  of 
numbers  created  a  necessity  for  a  division,  and  sub- 
divisions ;  and  these  created  a  necessity  for  assist- 
ants. Here  we  have  the  origin  of  "  classes,"  and  of 
class  leaders,  though  this  part  of  the  system  appears 

»  See  Whitehead's  Life  of  Wesley,  Vol.  II.  pp.  198-200. 


AND  METHODISM.  163 

to  have  arisen  in  connection  with  the  Moravians. 
This  increase  of  numbers  rendered  appropriate  build- 
ings necessary,  and  this  required  funds,  and  another 
sort  of  "  assistants"  to  aid  in  managing  them.  Hence 
Mr.  Wesley  adds : 

2.  "  Afterwards  I  desired  one  or  two  more  to  as- 
sist me  as  stewards,  and  in  process  of  time  a  greater 
number.  Let  it  be  remembered  that  it  was  I  myself 
not  the  i^feople,  who  chose  these  stew^ards,  and  ap- 
pointed to  each  the  distinct  work  wherein  he  was  to 
help  me,  as  long  as  I  desired.  And  herein  I  began 
to  exercise  another  sort  of  power,  namely,  that  of 
appointing  and  removing  stewards."  It  was  proba- 
bly under  the  influence  of  these  feehngs  that  he  re- 
cords the  declaration,  "I  am  no  republican,  and 
never  intend  to  be.  While  I  live,  the  people  shall  have 
no  voice  in  choosing  either  stewards  or  class  leaders." 
*'  He  being  dead^  yet  speaketh."*     What  sort  of 

*  The  spirit  of  anti-republicanism  which  conceived  the  system  of 
Episcopal  Methodism,  which  moulded  its  form,  and  breathed  into  it  the 
breath  of  life,  and  which  animates  it  still,  is  strikingly  exhibited  in 
Southey"s  Life  of  its  founder.  Our  limits  compel  us  to  condense 
more  than  we  desire. 

In  respect  to  the  Revolutionary  contest,  Mr.  Wesley  argued 
against  the  principle,  that  representation  must  accompany  the  right 
of  taxation  ; — he  argued  that  the  people  had  a  right  to  nothing  but 
PROTECTION  from  the  government  to  which  they  owed  obedience  ;  that 
the  Tea-tax  was  legal  and  reasonable,  (p.  306  ;)  that  the  war  of 
THE  Revolution  is  to  he  traced  to  the  Puritan  origin  of  the  colo- 
nies, (p.  308.)  Fletcher  thought  that  republicanism  is  equivalent  to 
ANARCHY,  (p.  309  ;)  and  Wesley,  that  the  greater  the  share  of  the 
people  in  the  government,  the  less  was  there  of  liberty,  both  civil  and 
religious,  (p.  312.)  The  greatest  degt-ee  of  liberty  is  enjoyed  under 
a  limited  monarchy ;  less  under  an  aristocracy,  and  least  of  all  under 
a  democracy,  (p.  312.)     His  opposition  to  the  American  Revolution 


164  CONGREGATIONALISM 

republicans  are  they,  who  snh7nit  to  such  arrogant 
dictation,  in  levying  contributions  upon  them,  and 
then  denying  their  right  even  to  a  voice  in  the  man- 
agement of  their  own  money? 

3.  "  iifier  a  time  a  young  man  came,  and  desired 
to  help  me,  as  a  son  in  the  Gospel  ;  soon  after  a 
second,  and  then  a  third.  These  severally  desired 
to  serve  me  as  sons,  and  to  labor  when  and  where 
I  should  direct.  Observe  :  these  likewise  desired 
me,  not  I  them, — but  I  durst  not  refuse  their  assist- 
ance. And  here  commie  need  my  power  to  appoint 
each  of  these  when,  and  where,  and  how  to  labor; 
i.  e.  wdrile  he  chose  to  continue  with  me.  For  each 
had  a  power  to  go  away  when  he  pleased,  as  I  had 
to  go  away  from  them,  or  any  of  them,  if  I  saw  a 
sufficient  cause.  The  case  contiiuied  the  sam  ■ 
when  the  number  of  preachers  increased.  I  had 
just  the  same  power,  still,  to  appoint  when,  and 
where,  and  how  each  should  help  me,  and  to  tell 
any,  (if  I  saw  cause.)  '  I  do  not  desire  your  help  any 
longer.'  On  these  terms,  and  no  other,  we  joined  at 
first,  and  on  these  terms  we  continue  joined." 

was  "  earnest."  It  was  "  pleading  the  cause  o^ my  king  and  country, 
yea,  of  enery  country  where  there  is  any  regular  government."  It  was 
"pleading  against  those  principles  that  naturally  tend  to  anarchy 
and  confusion,"  (p.  313  ;)  and  with  these  views  he  "earnestly  endea- 
vored to  enlist  his  followers  in  this  country  against  the  American 
cause,  and  in  favor  of  his  Jcivg."  (We  have  already  alluded  to 
a  pamphlet  written  by  him  for  this  object.)  In  a  letter  dated  1782, 
he  says,  "  Two  or  three  years  ago,  when  the  kingdom  was  in  great 
danger,  I  made  an  offePv  to  the  governmt.nt,  of  raising  men,"  &c. 
This,  it  will  be  noticed,  was  in  the  midst  of  the  Revolutionary  strug- 


AND  METHODISM.  165 

This  is  the  origin  of  that  prominent  and  boasted 
feature  of  Episcopal  Methodism,  the  Itinerancy. 
The  power  here  claimed  and  exercised,  still  exists  in 
its  full  force,  being  transferred  unimpaired  from  the 
hands  of  Mr.  Wesley  to  the  bishops.  It  is  their  ab- 
solute right  "  to  fix  the  appointments  of  preachers, 
provided  they  do  not  allow  any  preacher  to  remain 
in  the  same  station  more  than  two  years  successive- 
ly ;  and,  in  the  interval  of  the  conferences,  to  change, 
receive,  and  suspend  preachers,  as  necessity  may 
require,  and  as  the  Discipline  directs."  Neither  the 
wishes  of  preacher  or  people  are  regarded,  further 
than  accords  with  the  pleasure  of  the  bishop,  or 
with  his  ideas  of  "  necessity."  This,  we  shall  have 
occasion  to  notice,  is  the  sum  total  of  Christian  lib- 
erty, according  to  Methodism, — the  liberty  of  sub- 
mitting to  arbitrary  dictation  ;  or  of  renouncing  the 
system  when  you  became  weary  of  the  yoke. 

4.  "  In  1744,  I  wrote  to  several  clergymen,  and 
to  all  who  then  served  me  as  sons  in  the  Gospel,  de- 
siring them  to  meet  me  in  London,  and  to  give  me 
their  advice  concerning  the  best  method  of  carrying 
on  the  work  of  God.  And  when  their  number  in- 
creased, so  that  it  was  not  convenient  to  invite  them 
all,  for  several  years  I  wrote  to  those  with  whom  I 
desired  to  confer  ;  and  they  only  met  me,  at  London, 
or  elsewhere  ;— till  at  length  I  gave  a  general  j^ei^- 
missioUj  which  I  afterwards  saw  cause  to  retract." 

Here,  again,  we  have  exhibited  the  true  genius 
of  the  system.  Never  were  "sons"  held  more  per- 
fectly in  "  leading  strings."  They  are  "  permitted" 
to  come,  or  commanded  to  stay  away ;  and  no  one 
8* 


166  CONGREGATIONALISM 

lisps,  except  at  his  spiritual  "  father's"  nod.  "  Ob- 
serve," he  continues,  "  1  myself  sent  for  these  of  my 
own  free  choice  ;  and  I  sent  for  them  to  advise^  not  to 
govern  me.  Neuher  did  I  at  any  time  divest  myself 
of  any  part  of  the  power  above  described." 

5.  "What  is  that  power?" 

"  It  is  the  power  of  admitting  into,  or  excluding 
from  the  societies  under  my  care  ;  of  choosing  and 
removing  stewards  ;  of  receivizig  or  not  receiving 
helpers ;  of  appointing  them  wheji  and  where  and 
how  to  help  me  ; — and  of  desiring  any  of  them  to 
confer  with  me  when  I  saw  good."  That  is,  every 
part  of  the  system,  even  to  church  membership,  was 
under  his  absolute  control.  With  the  exception 
that  this  "power"  is  transferred  from  Mr.  Wesley 
as  supreme  head,  to  the  clergy,  the  system,  in  all 
these  points,  remains  virtually  unchanged. 

6.  "  Bat  it  is  objected,  several  gentlemen  are  of- 
fended at  your  having  so  much  power."  After  dis- 
claiming any  search  after,  or  desire  for  that  power,  he 
adds :  "  If  you  can  tell  me  any  one,  or  any  five  men 
to  whom  I  can  transfer  this  burden,  who  can  and 
will  do  just  what  I  do  now,  I  will  heartily  thank 
both  them  and  you."  Here  we  are  furnished  with 
another  demonstration  not  only  of  the  nature  of  the 
system,  but  of  the  man  who  moulded  it.  We  will 
not  question  his  conscientiousness  ;  but  the  man 
who  has  ''  power  "  thrown  into  his  hands,  is  no  more 
to  be  expected  to  resign  it,  than  the  man  of  wealth 
is  expected  to  resign  his  gold.  John  Jacob  Astor 
may  feel  the  burden  of  his  twenty-five  millions  ;  but 
it  would  require  more  grace  than  even  John  Wesley 


AND  METHODISM.  ]67 

possessed,  to  prepare  him  to  admit  that  he  is  not  the 
man  to  manage  it,  or  that  Providence  has  not  im- 
posed that  duty  upon  him.  Above  ail  would  it  be 
difficult  to  persuade  any  man  to  relieve  himself  of 
the  "  burden,"  either  of  wealth  or  "  power,"  who  re- 
gards himself  as  more  capable  than  "  any  five  men," 
though  it  is  not  every  man  who  will  avow  "  the  con- 
ceit" that  he  is  "wiser  than  seven  men  who  can 
render  a  reason."  Was  this  the  natural  disposition 
of  the  man  ?  or  was  it  in  part  the  blinding  effect  of 
power  ?  That  it  is  the  common  effect  of  the  system 
on  weaker  minds,  is  abundantly  manifest.  In  the 
case  of  AVesley  there  could  have  been  nothing  to 
modify  the  effect  upon  his  mind,  of  this  exercise  of 
arbitrary  power;  for  he  was  only  obeying,  as  he 
believed,  the  dictates  of  conscience  and  the  call  of 
God.  He  must  literally  have  believed  himself  "  pre- 
destinated" to  this  "high  calling."  No  king  on  his 
throne  ever  reigned  with  more  absolute  sway.  The 
arbitrary  principles  to  which  we  have  alluded,  gave 
character  to  the  entire  system,  from  the  foundation 
to  the  topmost  stone.  While  reading  of  the  organi- 
zation, and  the  proceedings  of  his  conferences,  one 
is  reminded  of  a  general  in  his  tent,  surrounded  by 
his  officers  in  a  council  of  war.  They  are  called 
upon  to  give  their  opinion,  indeed, — but  the  final  de- 
cision as  truly  belongs  to  the  commander-in-chief,  as 
does  his  sword.  The  spirit  of  the  system  is  condens- 
ed into  one  brief  sentence  in  the  Book  of  Discipline, 
transcribed  from  his  memoirs,  "  Do  ?iot  mend  our 
Joules,  hit  keep  them  ;''*  and  it  is  a  specific  ground  of 

*  Book  of  Discipline,  p.  39. 


163  CONGREGATIONALISM. 

discipline  for  a  member  to  exercise  an  influence  that 
may  produce  dissatisfaction  with  the  system  * 

It  was  remarked  that  the  system  of  Methodism 
was  a  creature  of  circumstances,  shaped  by  a  master 
spirit  according  to  the  exigencies  of  the  times.     Mr. 
Wesley  was  a  strong   Episcopalian  ;  was  ardently 
attached  to  the   Church  of  England,  and  lived  and 
died  a  regular  clerical  member  of  it.     He  never  de- 
signed to  lead  others  from  it.   Up  to  the  last  years  of 
his  life,  he  labored  and  preached,  and  wrote  against 
all  separation.     "  He  has  declared  again  and  again, 
in  the  most  express  terms,  that  the  design  was  not  to 
form  a  new  party  in  the  nation ;  not  to  form  the  so- 
cieties into  independent  churches,  or  to  draw  away 
those  who  became  Methodists,  from  their  former  re- 
Hgious  connections.      The   only  intention    was,  to 
rouse  ail  parties,  the  members  of  the  church  in  par- 
ticular, to  a  holy  jealousy,  and   spirit  of  emulation, 
and   to   assist  them  as  far  as  possible  in  promoting 
Christian  experience,  and  practical  religion  through 
the  land.     The  times  of  preachiiig  and  of  other  meet- 
ings were   so  ordered   as  not  to   interfere  with  the 
times  of  public  worship  in  the  church,  or  among  the 
dissenters."t     These  sentiments  Mr.  Wesley  repeats, 
in  terms  still  more  emphatic,  if  possible,  so  late  as 
1789.     Whitehead  says,  "  The  very  nature  and  de- 
sign of  a  Methodist  society  differ  essentially  from  the 
definitions  hitherto  given  of  a  church."! 

But  Mr.  Wesley  could  not  always  continue  ;  and 

*  ro)k  of  Dis.  pp.  95,  9n. 

t  V^hitehead's  life  of  Wesley,  vol.  II.  pp.  206-209. 

t  Vol.II  p.  101. 


AND  METHODISM.  169 

in  the  last  years  of  his  advanced  life  he  lost  much  of 
that  decision  by  which  he   had  been  able  to  control 
those  under  him.     "  He  now  saw  the  religious  socie- 
ties which  he  had  been  the  happy  instrument  of  form- 
ing, spread  rapidly  on  every  side,  and  the  preachers 
increasiiig  in  almost  an  equal  proportion.     He  be- 
came, therefore,  every  day  more  and  more  solicitous 
to  provide  for  their  unity  and  permanence   after  his 
decease,  wishing  to  preserve,  at  the  same  time,  the 
original  doctrines   and  economy  of  the  Methodists. 
He  knew  the  views,  the  opinions,  and  the  jealousies 
of  the  preachers  concerning  each  other,  better  than 
any  oilier  individual  could  possibly  know  them,  as 
lie  had  persons  in  all  places,  who  constantly  inform- 
ed him  of  every  thing  of  importance  that  was   said 
or  done.     From  the  beginning  he  had  stood  at  the 
head  of  the  connection  ;  and,  by  the  general  suffrage, 
had  acted  as  dictator,  in  matters  pertaining  to  the 
government   of  the  societies.     He   had  often  found 
that  all  his  authority  was  barely  sufficient  to  preserve 
peace,  and  the  mere  external  appearance  of  unanim- 
ity ;  and  therefore  concluded,  that  if  his  authority 
were  to  cease,  or  not  to  be  transferred  to  another  at 
his  death,  the  preachers  and  people  would  fall  into 
confusion."*     In  a  letter  on  this  subject,  Mr.  Wesley 
says,  "  It  is  not  good  that  the  supreme  power  should 
he  lodged  in  many  hands f^    (we   must  remember 
"  he  was  no  republican  ;")  '•  let  there  he  one  chief 
governor^^ 

}3ut  there  were  those  among  the  preachers,  who 

*  Whitehead's  Life  of  Wesley,  Vol.  II.  p.  217. 
f  Whitehead,  Vol.  II.  p.  218. 


170  CONGREGATIONALISM 

were  disposed  to  urge  certain  rights  of  the  conference. 
"  Mr.  Wesley,  at  first,  resisted  this  encroachment  on 
his  power  with  great  firmness."  ''I  read  to  the  soci- 
ety," says  he,  "  a  paper  which  I  wrote  nearly  twen- 
ty years  ago,  on  a  like  occasion.  Herein  I  observed 
that  the  rnles  of  our  preachers  were  fixed  by  me, 
before  any  conference  existed,  particularly  the  12th, 
viz.  ^  Above  all,  you  are  to  preach  whe?i  and  where 
I  appoint.  I  permitted  them  to  join  me  on  these 
conditions.  Whoever,  therefore,  violates  these  con- 
ditions, particularly  of  being  directed  by  me  in  the 
work,  does,  by  that  act,  disjoin  himself  from  me.'  "* 
When  some  of  the  preachers  ventured  to  intimate 
that  they  had  a  right  to  some  voice  respecting  the 
duties  of  their  stewardship,  Mr.  Wesle^r  replies  :  "  So 
they  have.  They  have  a  right  to  disjoin  themselves 
from  me,  whenever  they  please.  But  they  cannot, 
in  the  nature  of  the  thing,"  (i.  e.  in  the  nature  of 
Methodism,)  "join  with  me  any  longer  than  they 
are  directed  by  me." 

We  need  not  dwell  longer  upon  this  part  of  the 
subject,  in  order  to  understand  the  system  of  Method- 
ism zn  its  hearmg  upon  j?opular  rights — the  rights  of 
the  people.  It  is  a  system  luhich  neither  possesses 
or  admits  any  such  element.  Its  grand  aim  is  the 
most  perfect  condensation  of  uncontrolled  power. 
"  Obey  or  departj^  was  the  brief  sentence  which 
settled  all  differences. 

But  the  sceptre  was  at  length  to  fall  from  the 
trembling  hand  of  Mr.  Wesley,  without  his  being 
able  to   declare  a  successor.      He  had  prepared  a 

*  Whitehead's  Life  of  Wesley,  pp.  231,  232. 


AND  METHODISM.  171 

paper  for  that  object,  but  he  could  not  induce  the 
preachers  to  sign  it.  Obey  him  they  must,  while  he 
lived,  or  be  excluded  from  the  ranks  of  Methodism ; 
but  he  could  not  induce  them  to  sign  away  their  lib- 
erties after  his  decease. 

Another  plan  was  therefore  devised,  which  his 
biographer.  Whitehead,  thinks  could  never  have  orig- 
inated with  Mr.  Wesley.  By  this  plan,  all  legislative 
and  executive  power  was  vested  in  the  Conference. 
The  year  1784,  seven  years  previous  to  the  termina- 
tion of  Mr.  Wesley's  advanced  life,  marks  an  era  in  the 
history  of  Methodism,  in  which  twoimporlantchanges 
occurred.  These  respected  "  the  Deed  of  Declara- 
tion,^^ so  called,  and  Ordination.  The  Deed  of  De- 
claration is  entitled,  "The  Rev.  John  Wesley's  De- 
claration and  Establishment  of  the  Conference  of  the 
people  called  Methodists."  This  "  Deed"  is  the  key 
to  another  peculiarity  of  the  system,  viz.  the  tenure 
by  which  the  church  property  is  held.  It  says  ''  that 
whereas  divers  buildings  called  chapels,  with  a  mes- 
suage and  dwelling-house,  situate  in  various  parts 
of  Great  Britain,  have  been  given  and  conveyed  from 
time  to  time,  by  the  said  John  Wesley,  to  certain 
persons  and  their  heirs, — upon  trust,  that  the  trustees 
for  the  time  being,  to  be  elected  as  in  the  said  deed 
is  appointed,  should  permit  the  said  John  Wesley, 
and  such  other  persons  as  he  should  for  that  pur- 
pose  nominate  and  appoint,  to  have  and  enjoy  the 
free  use  and  benefit  of  the  said  premises,  therein  to 
preach  and  expound  God's  Holy  Word."  After  as- 
sociating Charles  Wesley  with  his  brother  John,  the 
deed  proceeds  :  "  After  the  decease  of  the  survivor 


172  CONGREGATIONALISM 

of  these  brothers,  then,  upon  farther  trust,  that  the 
said  trustees,  &c.  should  permit  such  persons,  and 
for  such  time  and  times  as  should  be  appointed  by 
the  yearly  Conference  of  the  people  called  Methodists, 
and  no  others,  to  have  and  enjoy  the  said  premises, 
for  the  purposes  aforesaid."  As  an  explanation  of 
the  phrase,  "  the  Conference  of  the  people  called 
Methodists,"  it  is  added,  "  The  said  John  Wesley 
doth  hereby  declare,  that  the  Conference  of  the  peo- 
ple called  Methodists,  ever  since  there  hath  been  any 
yearly  Conference  of  the  people  called  Methodists, 
hath  always  heretofore  consisted  of  the  preachers  in 
connection  with  and  under  the  care  of  the  said  John 
Wesley,  whom  he  hath  thought  it  expedient  to  sum- 
mon to  meet  him."  Then  follow  the  names  of  one 
hundred  preachers  who  constituted  the  Conference 
at  the  date  of  the  deed  ;  and  then  the  deed  proceeds  : 
'•'  Those  persons  and  their  successors  for  ever,  to  be 
chosen  as  herein  after  mentioned,  are,  and  for  ever 
shall  be  construed,  taken,  and  be  the  Conference  of 
the  people  called  Methodists."*  The  manner  of  the 
choice  is,  essentially,  as  now  stated  in  the  Book  of 
Discipline. 

Upon  this  deed  the  biographer  remarks:  "The  first 
thing  that  strikes  me  is,  the  title  itself.  'A  Declara- 
tion and  Establishment  of  the  Conference  of  the  peo- 
ple called  Methodists  !'  This,  surely,  is  a  most  incon- 
gruous title.  It  is  well  known  that  the  people  called 
Methodists  never  held  a  Conference  since  Methodism 
existed.  The  Conference  is  an  assembly  of  itiner- 
ant preachers  only  ;  and  its  members  are  not  as- 

*  Whitehead's  Life  of  Wesley,  Vol.  IL  pp.  248-250. 


AND  METHODISM.  I73 

sembled  by  any  athority  derived  from  the  people. 
When  sitting,  it  exercises  powers  which  are  neither 
derived  from  the  people^  nor  under  any  control  by 
them.  It  makes  regulations,  or  laws,  not  only  for 
the  itinerant  preachers,  but  for  all  ranks  and  orders 
of  persons  in  the  societies ;  and  while  these  things 
are  transacted,  neither  local  preachers,  trustees  of 
chapals,  stewards,  leaders,  or  any  of  the  people^  have 
a  single  voice  or  a  single  representation  in  the  as- 
sembly. The  people  have  no  rheck,  no  balance  of 
power,  against  any  regulation  or  law  which  the 
Conference  may  choose  to  decree.  It  is  difficult, 
therefore,  to  conceive  why  this  assembly  is  called 
the  Conference  of  the  people  called  Methodists^  un- 
less it  was  to  give  the  people  a  hint  that  they  ought 
to  have  some  representatives  in  an  assembly  where 
laws  are  made  by  which  they,  as  Methodists,  are  to 
be  governed."* 

This  Deed  was  the  organic  laiu  of  Methodism, 
in  respect  to  the  organization  and  powers  of  the  Con- 
ferences both  Annual  and  General,  and  in  respect, 
also,  to  the  control  of  the  church  property. 

On  the  latter  point,  it  is  the  precise  model  of  the 
'^  Deed  of  Settlement"  in  the  present  Book  of  Disci- 
pline ;  though  additional  guards  have  been  thrown 
from  time  to  time  around  this  buttress  of  the  system. 

Hitherto,  Mr.  Wesley  had  never  assumed  for  the 
people  under  his  care,  nor  had  they  assumed  for 
themselves,  the  title  of  Church.  On  the  contrary, 
he  carefully  refrained  from  every  act  that  would 
imply  a  separation  from  the  Church  of  England. 

*  Whitehead's  Life  of  Wesley,  pp.  253,254. 


174  CONGREGATIONALISM 

But  under  the  influence  of  others  he  at  length,  in 
the  eighty-second  year  of  his  age,  proceeded  to  per- 
form what  has  heen  called  ordination.  It  was  at 
first  performed  upon  those  who  were  to  ofiiciate  in 
this  country.  There  were  already  those  here  who 
exercised  the  office  of  "  elder,"  but  it  was  conceived 
to  be  necessary  that  some  individual  should  be  in- 
vested with  the  office  of  "bishop."  Dr.  Coke  was 
the  most  prominent  aspirant  for  that  title,  and  he 
made  special  and  direct  application  to  Mr.  Wesley 
for  ordination  at  his  hands.  He  says,  among  other 
things,  "  I  may  want  all  the  influence  in  America 
which  you  can  throw  into  my  scale.  I  think  you 
have  tried  me  too  often  to  doubt  whether  I  will,  in 
any  degree,  use  the  power  you  are  pleased  to  invest 
me  with,  farther  than  I  believe  absolutely  necessary 
for  the  prosperity  of  the  work."* 

I  have  italicized  a  few  words,  to  call  attention  to 
the  fact  that  it  is  power  which  is  placed  in  the  hands 
of  these  men ;  and  that  it  is  power  to  be  exercised 
according  to  their  views  of  necessity.  The  existence 
of  rights  on  the  part  of  the  people,  is  an  idea  that 
seems  never  to  have  entered  their  minds.  This  is 
evident  from  the  manner  in  which  this  ordination 
was  performed.  It  was  performed  in  secret,  in  the 
chamber  of  a  private  dwelling.  Both  the  fact  and 
the  manner  of  it,  excited  strong  feelings  in  the  Meth- 
odist connection.  An  old  preacher,  in  writing  to  a 
friend  says,  "  It  is  neither  Episcopal,  nor  Presbyteri- 
an, but  a  hodge-podge  of  inconsistencies."!       Mr. 

*  Whitehead's  Life  of  Wesley,  Vol.  II.  p.  255. 
t  Ibid.  p.  258. 


AND  METHODISM.  I75 

Wesley,  in  justification  of  that  act,  plead  the  exam- 
ple of  the  primitive  churches,  and  of  modern  Presby- 
terians. But  it  was  replied,  that  there  is  a  funda- 
mental difference  between  his  act,  and  the  ordina- 
tion of  elders  in  those  churches.  They  supposed 
that  the  people  had  something  to  do  in  the  matter. 
Mr.  Wesley  refers  us  to  the  example  of  the  ancient 
Church  at  Alexandria.  But  the  doctrine  of  that 
Church,  on  this  point,  was,  that  the  ordination  of  an 
individual  over  a  particular  people,  in  order  to  be  just 
and  lawful,  must  be  approved  by  "  the  suffrage  of  the 
people  ;"  a  very  different  thing  from  Mr.  Wesley's 
secret  chamber  ordination  of  Dr.  Coke,  by  which  he 
was  endowed  with  the  absolute  power  of  a  Metho- 
dist bishop.  Clemens  Romanus  testifies  that  "  the 
custom  was,  to  ordain  with  the  consent  of  the  whole 
church."*  But  what  have  the  people  to  do,  under 
the  system  of  Methodism?  " In  direct  opposition  to 
the  practice  of  the  primitive  churches,  at  the  ordina- 
tions among  the  Methodists,  the  people  were  not  as- 
sembled, they  were  not  consulted,  nor  so  much  as 
even  acquainted  that  ministers  were  to  be  ordained 
as  their  proper  pastors.  The  whole  was  performed 
by  an  arbitrary  power,  in  the  exercise  of  which  no 
regard  was  had  to  the  rights  of  the  people,  as  having 
either  judgment  or  choice  in  the  matter.  But  Dr. 
Coke  tells  us  '  they  have  the  same  qualifications  for 
an  Episcopal  Church,  that  the  Church  at  Alexan- 
dria possessed ;  bishops  having  been  elected  or  re- 
ceived by  the  suffrage  of  the  whole  body  of  our 

*  For  the  above  quotations  from  Lord  King  and  others,  see  White- 
head's Life  of  Wesley,  Vol.  IL  p.  263,  (Note.) 


176  CONGREGATIONALISM 

ministry  tii rough  the  continent,  assembled  in^leneral 
Conference.' "  '•'  Elected  or  received  !"'  Do  these  words 
mean  the  same  thing?  The  Methodist  societies 
"  receive'^  their  preacher  from  the  hands  of  the  bish- 
op : — is  that  the  same  as  "  electing''  him  ?  "  Elect- 
ed or  received  by  the  suffrage  of  the  whole  body  of 
our  ministry  /"  Is  that  an  election  by  "  thejieople  ?" 
"  '  Elected  or  received  !'  When  a  writer  thus  links 
wcrdsto  ^(  ther  as  thou  h  the  meaning  amounted  to 
the  same  thing,  we  have  just  cause  to  suspect  that 
he  intends  to  deceive  us,  and  lead  us  into  false  no- 
tions of  the  subject  he  is  discussing.  Received  per- 
haps they  may  be,  under  a  sy stein  of  arhitrary 
government  which  leaves  no  alternative  to  the  peo- 
ple^ nor  to  many  of  the  preachers,  hut  that  of  pas- 
sive obedience^  or  to  go  about  their  own  business, 
and  quit  the  connection.  It  is  indeed  manifest,  that 
this  whole  affair,  from  first  to  last,  bears  no  resem- 
blance to  the  mode  of  electing  and  ordaining  minis- 
ters in  the  purer  ages  of  the  primitive  church."* 

This,  let  it  be  remembered,  is  the  language  of  the 
biographer  chosen  by  Mr.  Wesley  himself;  and  it  is 
the  language  of  an  honest,  independent  man,  who  is 
writing  in  view  of  the  actual  workings  of  the  sys- 
tem, and  in  view  of  his  accountability  for  the  influ- 
ence of  his  work  upon  the  world. 

Charles  Wesley  AA^as  warmly  opposed  to  these 
ordinations  by  his  brother,  constituting,  as  they  did, 
in  fact,  a  new  sect.  He  says,  •'  I  scarcely  yet  believe 
that  my  brother,  in  his  eighty-second  year,  should 
have  assumed  the  episcopal  character,  and  conse- 

*  Dr.  Whitehead's  Life  of  Wesley,  Vol.  II.  p.  264. 


AND  METHODISM.  I77 

crated  a  bishop,"  &c.  "  I  was  then  in  Bristol,  at  his 
elbow,  yet  he  never  gave  me  the  least  hint  of  his  in- 
tention." 

'•  What  are  you  frightened  at?"  John  inquires. 

"  At  Dr.  Coke's  rashness,"  replies  Charles,  "  and 
at  your  supporting  him  in  his  ambitious  pursuits; — 
at  an  approaching  schism,  as  causeless  and  unpro- 
voked as  the  American  rebellion."*  "  It  was  a^e" 
that  performed  that  act,  "  not  he.'* 

"  So  easily  are  bishops  made, 
By  man,  or  woman's  whim  ; 
Wesley  his  hands  on  Coke  hath  laid. 
But  who  laid  hands  on  him  ]"t 

But  we  must  pause.  Having  discovered  the  es- 
sential characteristics  of  the  spirit  which  was  origi- 
nally breathed  into  the  system  of  Episcopal  Method- 
ism, our  next  object  will  be  to  show  that  the  same 
spirit  animates  it  still.  Whatever  may  be  said  of 
tlie  talents,  or  the  piety  of  Mr.  Wesley, — and  we 
^  have  no  disposition  to  call  either  in  question, — still, 
that  system  is  marred,  and  must  for  ever  remain 
marred,  by  arbitrary  power,  on  the  part  of  the  clergy, 
and  by  debasing  submission  on  the  part  of  the  peo- 
ple. It  was  once  a  monarchy  ;  it  is  now  an  aristoc- 
racy, the  few  usurping  the  rights  oi  the  many. 

*  Charles,  it  seems,  was  as  little  of  a  republican  as  his  brother, 
t  Whitehead's  Life  of  V/esley,  Vol.  II.  pp.  268,  269. 


IX. 

He  that  is  first  in  his  own  cause  seemeth  just  ;  but  his  neigh- 
bour COMETH  AND  searcheth  HIM."     Prov.  18  :  17. 

Episcopal  Methodist  Theory  of  Church  Government—"  Tracts  for  the  Times" — 
Episcopal  Methodism  an  Aristocracy — "  Divine  Rights"  of  the  Clergy — Rev. 
Dr.  Bascom — Declaration  of  Rights — "  A  Cloud  of  Witnesses" — Secessions. 

However  confident  men  may  be  of  the  correct- 
ness of  their  own  denominational  pecuharities,  and 
however  grateful  they  may  feel  for  the  privileges 
which  those  peculiarities  are  supposed  to  confer,  it 
is  seldom,  indeed,  that  we  hear  one  "  thank  God,"  in 
public,  that  he  is  an  EpiscopaUan,  a  Presbyterian,  or 
a  Congregationalist.  This  spirit  of  confident  boast- 
ing appears  to  be  a  characteristic  of  Methodism. 

It  may  seem  invidious  to  disturb  this  feeling  of 
self-complacency  ;  and  we  would  not,  if  its  obtrusive- 
ness  did  not  force  itself  upon  us. 

"  The  enlarged  liberty  of  Episcopal  Methodism  !" 
There  is,  to  a  superficial  observer,  the  appearance 
of  liberty ;  and  there  is,  in  reality^  great  laxness  of 
restraint  in  many  important  respects,  as  might  be 
expected  where  all  power  and  public  responsibility 
are  taken  from  the  many^  and  conferred  upon  the 
few. 

The  preceding  chapter  exhibited  the  rise  and 
progress   of  Methodism  under  Wesley.      We   saw 


CONGREGATIONALISM,  ETC.  I79 

that  every  thing,  from  the  highest  to  the  lowest, 
was  under  his  absokite  control ;  that  preachers, 
stewards,  and  class-leaders  were  merely  his  agents, 
receiving  their  appointments  at  his  hands,  and  hold- 
ing them  solely  at  his  pleasure  ;  and  that  Conferences 
were  merely  the  bringing  of  satellites  to  revolve 
around  him  as  their  common  centre,  in  contracted 
orbits.  No  rule  was  adopted,  no  law  was  enacted, 
except  as  decreed  or  sanctioned  by  him.  And  this 
.was  his  theory  of  church  government.  The  people 
were  excluded,  by  system^  from  any  participation  in 
the  management  of  church  affairs.  Their  duties 
and  responsibilities,  in  reference  to  these  matters, 
were  comprised  in  one  word,  obedience. 

Many  seem  scarcely  aware  that  such  principles 
of  church  government  as  Wesley  adopted,  ever  had 
an  existence  ;  or,  if  they  ever  did  exist,  they  are 
supposed  to  have  passed  away  with  the  shadows  of 
the  dark  ages ; — or,  that  time,  and  the  influences  of 
our  republican  institutions — to  say  nothing  of  the 
eftect  of  scriptural  precepts  and  examples — have 
gradually  modified  and  changed  the  original  spirit 
of  the  system,  in  these  respects,  till  it  accords,  some- 
what nearly,  with  our  civil  institutions,  and  with  the 
model  of  the  primitive  churches.  Few,  even  of  the 
members  of  the  Methodist  Church,  understand  the 
nature  of  that  system  ;  that  it  is   the  theory^  the 

VERY    BASIS    OF    THE    SYSTEM,    that     THE     PEOPLE 

possess  no  rights  in  the  management  of  church 
affairs. 

Wesley's  plan,  as  we  have  seen,  was,  to  appoint  a 
successor,  after  the  example  of  his  favorite  system 


180  CONGREGATIONALISM 

of  civil  government,  a  monarchy.  But  this  point  he 
could  not  carry.  The  true  old  Saxon  spirit,  though 
depressed,  was  not  annihilated. 

In  Thibet,  when  the  Grand  Lama  dies,  his  spirit 
is  supposed  to  enter  the  body  of  soms  infant,  and 
it  is  the  business  of  the  priests  to  discover  the  partic- 
ular individual.  In  like  manner,  it  is  our  next  duty 
to  discover  the  body  which  has  been  entered  by  the 
spirit  of  the  departed  Wesley.  We  shall  find  that 
the  spirit  which  coi. trolled  the  Methodist  connection 
with  absolute  sway,  instead  of  "  waxing  old  and 
vanishing  away,"  with  his  decaying  energies,  has 
sprung  into  new  life,  "  like  the  phoenix  from  its 
ashes." 

To  exhibit  the  proof  of  this  is  the  object  of  this 
chapter.  My  proof,  and  the  only  proof  which  I  shall 
exhibit,  will  be  taken  from  their  own  standard  works, 
or  furnished  by  their  own  men,  some  of  whom  still 
adhere  to  the  system  ;  while  others  have  been  driven 
from  it,  by  its  own  operation. 

My  first  authority  will  be,  "  Tract  for  the  Times  ^ 
No.  IIP  jmhlished  at  Zio7i^s  Herald  Office :  and  en- 
titled, "  Government  of  the  Methodist  Episcopal 
Church:''  But  the  chief  weight  of  authority,  pos- 
sessed by  this  tract,  lies  in  the  fact  that  it  was  sold  at 
the  Methodist  Book  Concern  in  New  York,  in  1845 ; 
thus  receiving,  in  fact,  the  sanction  of  the  General 
Conference,  which  is  the  liighest  authority  of  Meth- 
odism itself.*     I  desire  that  these  facts   may  be   re- 

*  This  is  not  saying,  that  every  thing  which  is  sold  at  the  Book 
Concern,  is  to  be  regarded, /ro7n  that  fact,  2iS  receiving  the  sanction  of 
the  General  Conference  ;  but,  that  such  a  work,  compiled  from  such 


AND  METHODISM.  IQi 

membered  when  we  are  told,  as  we  doubtless  shall 
be  told,  that  these  authorities  are  merely  the  opin- 
ions and  arguments  of  irresponsible  individuals. 

The  starting  point  in  the  Tract  is  the  query, 
"  whether  the  Government  of  the  Methodist  Episco- 
pal Church  should  be  modelled  after  the  reipresenta- 
tive  syste^n  of  the  nation.^^  "  Let  it  be  distinctly 
understood  in  the  outset,  that  the  question  is  not 
whether  the  laity  should  have  a  due  control  op 
THE  government  of  the  church — we  shall  show  in 
the  sequel  that  in  the  M.  E.  Church  they  have  this 
abundantly* — but  whether  this  control  shall  be  put 
in  the  representative  form  of  our  civil  system." 
(p.  3.)  Our  author  declines  "  discussing  here  the 
abstract  right  of  individuals  to  such  a  claim,  in  a 
compact  which  they  voluntarily  entered,  and  can 
voluntarily  leave,  and  which  stijndated  no  such  ar- 
rangement lohen  they  entered  itJ^  (p.  3.)  We  have 
it,  thus,  distinctly  admitted, — whatever  may  be 
said  of  the  "  abstract  rights"  of  the  people  to  some 
such  voice  in  ecclesiastical  matters  as  they  possess 
in  civil, — it  is  here  distinctly  admitted  in  the  outset, 
that  Episcopal  Methodis?n  tolerates  no  such  princi- 
ple. It  is  distinctly  asserted,  that  whoever  enters 
the  Methodist  Episcopal  Church,  enters  "  a  compact" 
which  "  stipulates  no  arrangement"  by  which  the 
people  can  utter  their  voice  as  freemen  in  Christ 
Jesus.      "  But,"  says  some  simple-hearted  republi- 

authorities,  and  thus,  in  reality,  adopted  through  the  medium  of  special 
agents,  is  justly  regarded  in  the  above  light. 

*  "  We  shall"  see, "  in  the  sequel,"  what,  according  to  Episocopal 
Methodism,  constitutes  "  an  abundant  control  of  the  Government  of 
the  Church"  by  "  the  laity." 

9 


183  CONGREGATIONALISM 

can,  who  is  not  initiated  into  the  mysteries  of  the 
systenij  "  if  Methodism  does  not  '  stipulate  for  an 
arrangement'  which  recognizes  the  rights  of  the 
people,  sm'ely  it  was  not  designed  to  exclude  them 
from  those  rights,  and  even  to  deny  the  existence  of 
any  such  rights."  Let  Dr.  Bond*  reply  :  "  Whoever 
enters  the  communion  of  our  church  is  entitled  to 
all  the  immunities  which  the  articles  of  association" 
(Book  of  Discipline)  "hold  out  to  him,  and  no 
MORE."t  But  the  Tract  has  just  asserted,  what  the 
Book  of  Discipline  (pp.  21,  22)  is  careful,  in  the  out- 
set, to  establish,  that  '•  the  compact  stipulated  no  ar- 
rangement," in  which  is  recognized  any  such  repub- 
hcan  principle  as  a  representation  of  the  people  in  the 
government  of  the  M.  E.  Church.  Much  more 
would  it  deny  the  exclusive  right  of  the  people  to 
the  management  of  their  own  affairs. 

Our  author  proceeds  to  argue  his  cause  thus  :— 
**  The  Methodist  polity  is  based  on  a  mutual  surren- 
der of  rights  ;  and  if  the  principle  should  be  admit- 
ted, that  the  proposed  change  ought  to  be  made 
because  it  is  a  natural  right,  it  is  obvious  that  the 
most  valued  features  of  the  system  must  be  at  once 
sacrificed,  and  Methodism  be  no  more  Methodism, 
•  *  Unquestionably,  the  claim  of  these  rights  by  the 
people  on  the  one  hand,  and  by  the  preachers  on  the 
other,  would  reduce  us  at  once  to  Congregational- 
ismP 

Let  it  be  remembered,  then,  that  while  Methodism 
exists,  no  "  lay"  member  of  that  church  can  claim  a 

*  Editor  of  Christian  Ad.  and  Journal. 

t  "Bond's  Appeal,  Bait.  1828,"  quoted  in  the  above  Tract,  p.  5. 


AND  METHODISM.  183 

right  to  any  participation  in  the  management  of  its 
affairs.  If  any  thing  is  granted  to  the  people,  even 
in  appearance^  it  is  all  of  grace^  and  not  of  right. 
These  principles  the  author  of  the  Tract,  aided  by 
Dr.  Bond,  proceeds  to  fortify. 

"  There  is  no  such  analogy  between  the  relation 
of  Methodists  to  their  church,  and  their  relation  to 
the  state,  as  is  asserted  by  the  advocates  "  of  repub- 
licanism in  the  church.  "The  two  governments  are 
totally  dissimilar  in  their  origin^  their  authority^ 
and  their  design^'^ 

^^They  differ  in  their  origin.  Our  civil  govern- 
ment originated  with  the  people.  They  were  the 
sources  of  power  and  of  change  in  the  government. 
The  government  of  our  church  ori^mated,  providen- 
tially, with  Wesley  and  his  colleagues.  It  was  ori- 
ginally and  of  necessity  in  their  hands,  and  its  sub- 
sequent administrators  are  such  by  virtue  of  its  pro- 
visions as  then  established." 

"  They  differ  in  their  authority. 

"There  arises  from  the  nature  of  our  civil  obliga- 
tions a  right  to  participate  in  the  enactment  of  laws 
by  which  we  are  to  be  governed.  *  *  But  change 
the  nature  of  these  obligations,  *  *  and  these  rights 
no  longer  remain.  *  *  Where  obedience  is  neces- 
sary ^^^  (as  in  the  state,)  "  the  corresponding  rights  are 
inherent,  but  where  obedience  is  voluntary"  (as  in  a 
connection  with  the  Methodist  Church,)  '^  the  privi- 
leges are  conditional,  and  are  in  extent  no  more  than 
are  stipulated  for  in  the  contract  between  those  who 
govern^  and  those  who  are  governed.  Now  this  is 
precisely  the  relation  which  we  sustain  to  the  Metho- 


134  CONGREGATIONALISM 

dist  Episcopal  Church.  We  could  not  carry  into  this 
voluntary  association  any  natural  rights  which  are 
incompatible  with  the  contract  we  then  entered  into, 
and  *  *  the  right  to  participate  in  the  legislative 
power  was  no  part  of  the  conditions  ive  stipulated 
for.  The  rights  which  a  Methodist  possesses,  as 
such,"  (as  a  Methodist,)  "  are  purely  conventional,  *  * 
and  they  are  determined  by  the  articles  of  associa- 
tion contained  in  our  Book  of  Discipline.  Whoever 
enters  our  church  is  entitled  to  all  the  immunities 
which  the  articles  of  association  hold  out  to  him — 
and  710  moreP  (pp.  4,  5.) 

Here  we  have  Methodist  doctrine  by  authority ; 
and  the  English  language  cannot  express  more  posi- 
tively the  fact,  that  in  the  Methodist  Episcopal 
Church,  the  people  have  not  now,  never  had,  and 
never  can  have,  while  -'  Methodism  remains  Metho- 
dism," "  a  right  to  participate"  in  the  government  of 
that  church.  Certain  privileges  may  be  granted  as 
"  a  sop"  to  keep  them  quiet,  but  they  possess  no 
rights  in  the  matter.  The  "  relations"  existing  be- 
tween the  Methodist  clergy  and  "the  laity"  are  rela- 
tions Avhich  exist  between  governo^^,  on  the  one 
hand,  and  the  govcimE-D,  on  the  other.  It  is  the 
right  of  the  clergy,  according  to  this  system,  to 
GOVERN  ;  the  rights  of  the  people,  summed  up  in  a 
word,  are — to  he  governed. 

This  doctrine  demands  a  farther  consideration. 
We  should  wrong  ourselves,  we  should  wrong  truth, 
and  civil  and  religious  liberty,  if  we  should  pass  on 
without  noticing,  for  a  moment,  the  grounds  on 
which  such  principles  are  based  by  their  advocates. 


AND  METHODISM.  X85 

What  are  the  grounds  of  church  authority,  according 
to  this  system?  On  what  do  its  defenders  base  this 
right  of  the  clergy  to  govern^  and  the  obligation  of 
the  jyeople  to  obey  7 

"  The  rights  which  a  Methodist  possesses,"  says 
Dr.  Bond,  and  as  pubHshed  upon  the  wings  of  the 
Book  Concern,  "  are  purely  conventional^''  i.  e., 
"  he  is  entitled  to  all  the  immunities  which  the 
articles  of  association  hold  out  to  him,  and  no 
moreP  The  ecclesiastical  rights  of  Methodists, 
then,  depend  altogether  upon  agreement, — upon 
"  contract^''  to  use  their  own  word.  The  rights  of 
those  who  "  govern,"  and  the  obligations  of  those 
who  obey,  "  are  purely  conventional P  Now,  if  this 
is  a  right  principle^  it  is  universally  right.  The 
Mormon  organization  is  right, — for  it  is  "conven- 
tional,"— it  is  a  matter  of  agreement, — of  "  contract." 
''  Those  who  enter"  the  Morm.on  community,  enter 
it  "  voluntarily P  Jesuitism,  and  all  the  ecclesiasti- 
cal principles  of  Popery  are  right,  for  they  are  mat- 
ters of  "  contract."  The  Jesuit  swears  implicit  obedi- 
ence to  the  general  of  his  order  ;  the  Catholic  is 
bound  to  believe  and  obey  "  Mother  Church  ;" — and 
the  Methodist  candidate  for  ordination  binds  himself, 
in  the  language  of  the  Book  of  Discipline,  to  "  act, 
not  according  to  his  own  2uill,'^  but  to  do  "  that  part 
of  the  work,  in  the  place,  at  the  time,  and  in  the 
manner"  Avhich  others  "  direct."*  These  things  are 
all  equally  right,  according  to  the  argument ;  for 
they  are  all  equally  '^  conventional," — they  are  all 
equally  matters  of  "  contract."  It  is  the  right  of  the 
*  Book  of  Dis.  pp.  39,  40,  127,  137. 


186  CONGREGATIONALISM 

goveinoY  to  co?nma?id  ;  it  is  the  duty  of  the  ^' go- 
•yernEi)"  to  obey.  And  this  is  not  the  incidental  o^q- 
ration  of  the  Methodist  system  ;  it  is  the  system  it- 
self. It  is  tlie  Methodist  theory  of  church  govern- 
ment ;  and  it  comes  to  us  as  a  matter  of  obligation, 
binding  the  conscience,  and  annihilating  the  judg- 
ment  and  the  will, — chaining  the  entire  man,  body, 
soul  and  spirit,  to  the  galley  of  a  hierarchy.  It  is 
on  this  principle,  that  the  itinerant  clergy  "submit 
to  the  absolute  disposal  of  a  general  superintendent 
(bishop),  whom  they  have  clothed  with  authority  to 
send  them  to  any  part  of  the  land."*  It  is  on  this 
principle  that  the  people  are  under  obligation  to  sub- 
mit to  the  "  absolute^^  government  of  the  clergy  whom 
they  have  clothed  tcith  authority, — no,  not  clothed 
with  authority, — but  whom  they  have  acknowledged 
in  "  the  contract"  to  be  clothed  "  with  full  powers 
to  make  rules  and  regulations"  for  the  Methodist 
Episcopal  Church.t 

Can  any  principles  be  more  utterly  subversive  of 
both  civil  and  religious  liberty,  than  such  principles 
as  these  ?  Has  the  Christian — ^the  freeman  in  Christ 
Jesus — no  rights  in  the  church,  except  those  which 
are  "  conventional," — except  those  which  he  may 
secure  by  "  contract  7"  Is  that  man  a  free  man,  who 
is,  and  must  be  bound  by  obligation  to  "  submit  to 
the  absolute  disposal"  of  others  ?  Is  this  the  nature 
of  the  Christian's  rights  ?  Has  he  none  that  are  in- 
herent, and  inalienable  as  his  nature  ?  But  more 
than  this  ;  has  he  no  responsibilities  ?  May  he,  as 
a  subject  of  the  great  Head  of  the  Church,  thus  re- 
*  Tract,  p.  6,  (Dr.  Bond.)  t  Book  of  Dis.  p.  21. 


AND  METHODISM.  j  g^ 

sign  himself,  his  rights,  his  duties,  his  creed,  his  per- 
sonal faith,  '•  to  the  absolute  disposal"'  of  others  1 
Can  he  thus  transfer  his  responsibilities,  as  a  stew- 
ard of  God? 

Hear  how  Methodism  answers  these  questions, 
and  decides  these  principles,  in  the  Tract  under  ex- 
amination. ''  We  observe  farther,  that  such  a  con- 
formity to  the  model  of  our  free  institutions"  (by 
which  the  people  would  have  a  voice  in  the  man- 
agement of  church  affairs)  "  is  not  considered  neces- 
sary or  desirable  in  most  of  the  voluntary  organiza- 
tions of  a  secular  character  in  the  land.  They 
adapt  themselves  to  their  designs  and  emergencies, 
and  are  contented  with  such  checks  and  balances  as 
will  prevent  abuses.  This  isj)recisely  the  arrange- 
ment of  the  Methodist  Episcopal  Church.  Nay, 
our  civil  government  itself  presents,  in  some  of  its 
collateral  branches,  similar  deviations  from  its  gene- 
ral model.  It  maintains  an  army  and  navy.  The 
power  of  military  command  is  absolute  ; — the  only 
maxim  of  the  soldier  is  to  "  o6ey,"  if  it  carries  him 
to  the  cannon's  mouth.  How  would  the  representa- 
tive principle  work  amidst  the  emergencies  of  the 
camp,  or  of  the  high  seas  ?  What  propriety  is  there 
then,  in  this  indiscriminate  cry  of  '  repubHcanism,' 
in  reference  to  voluntary  compacts  ?  We  are  sure 
that  no  American  citizens  love  republicanism  better 
than  the  members  of  our  church,  but  this  boisterous 
fallacy  has  always  proved  too  flimsy  to  beguile  their 
sound  discernment.  They  believe,  that  being  un- 
der the  broad  shelter  of  a  free  civil  system,  to  which 
all  other  organizations  are  responsible,  the  latter" 


188  CONGREGATIONALISM 

(i.  e.,  church  organizations  as  well  as  others)  ^'  may 
assume  any  form  that  convenience  or  efficiency  may 
justify,  without  serious  danger.  Their  church  sys- 
tem is  altogether  ^nilitant,  requiring  great  sacrifices, 
great  energy,  and  decisive  promptness  ;  they  believe 
they  can  have  such  a  system,  under  the  civil  system 
of  the  land,  with  as  much,  nay,  more  propriety,  than 
the  latter  can  maintain  an  army  or  navy,  or  than  pe- 
cuniary companies,  involving  the  property  of  thou- 
sands, can  deviate  from  the  precise  model  of  the 
state."* 

Comment  would  but  hide  the  deformity  of  prin- 
ciples such  as  are  here  admitted  and  defended,  though 
designed  to  be  covertly  and  plausibly  stated.  "The 
voluntary  secular  organizations  of  the  land  adapt 
themselves  to  their  designs  and  emergencies^  and 
this  is  precisely  the  arrangement  of  the  Methodist 
Episcopal  Church."  And  the  most  natural  and  ap- 
propriate illustrations  are,  the  army  and  the  navy^ 
and  the  absolute  power  of  military  command^  and 
the  only  maxim  of  the  soldier,  to  ohey^  if  it  car- 
ries him  to  the  cannon'' s  7nouth  ;  and  this  followed 
by  the  sneering  interrogatory,  how  would  the  repre- 
sentative principle  operate  amid  the  emergencies  of 
the  camp  and  of  the  high  seas?  and  the  declaration 
that  their  church  system  is  altogether  ?nilitant, — not 
merely  aggressive,  but  "  military,"  in  its  spirit  of 
comma7id  and  of  ohediejice  ;  together  with  the  ad- 
mission that  their  only  effectual  "  shelter"  from  op- 
pression is  the  civil  system  of  the  land, — that  they 
are  left,  absolutely,  with  no  efficient  check,  except 

*  Tract,  pp.  6,  7. 


AND  METHODISM.  189 

on  those  points  which  may  be  reached  by  the  civil 
power.  In  plain  terms,  the  clergy  may  extend  their 
power  just  as  far  as  the  civil  law  will  permit.  Can 
clerical  ambition  desire  a  broader  field  in  which  to 
range  ?  What  "  shelter  "  from  spiritual  oppression 
does  the  Catholic  find  under  our  '-'civil  system?" 
Wherein  does  it  interfere  with  the  fastings,  and  con- 
fessionals, and  penance,  and  priestly  domination  of 
Popery  ?  What  "  shelter  "  does  he  find  under  the 
'•  civil  system,"  in  countries  where  the  spiritual  power 
is  dominant  ?  Be  not  repelled  by  these  implied  con- 
clusions ;  the  principles  here  advanced  are  none  of 
my  fabricating ;  they  are  the  living  spirit  of  Metho- 
dism, and  are  proclaimed  upon  the  trumpet-tongue 
of  the  Book  Concern. 

One  element  more  is  wanting,  to  render  the  sys- 
tem complete,  and  that  is  furnished  by  Dr.  Bond  in 
his  famous  "  Appeal."  He  says,  ''We  arrogate  no 
authority  to  enact  any  laws  of  our  own,  either  of 
moral  or  of  civil  force."*  Dr.  Bond  cannot  mean  to 
oppose  the  Book  of  Discipline,  which  declares  (p.  21) 
that  the  itinerant  clergy,  in  General  Conference, 
"  hsive  full  poicers  to  make  rules  and  regulations  for 
the  Church."  The  key  to  his  assertion  must  be  found 
in  the  word  "  arrogate,"  and  that  is  explained  by 
what  immediately  follows.  ^^  Our  cor7i7?iission  is  to 
preach  the  Gospel,  atid  to  enforce  the  moral  disci- 
pline established  by  the  one  Lawgiver,  hy  those 
spiritual  powers  vested  in  us  as  suhordiJiate  pas- 
tors. *  *  Whether  laymen  or  ministers  are  the  author- 
ized expounders  and  administrators  of  those  laws, 

*  Tract,  p.  10. 

9* 


190  CONGREGATIONALISM 

we  can  confidently  rely  on  the  good  Christian  sense 
of  the  great  body  of  our  brethren  to  decide."* 

Charity  requires  us  to  suppose  that  Dr.  Bond 
has  deceived  himself  here.  We  would  not  impute 
to  him  any  improper  motive ;  but  could  a  Jesuit,  or 
the  Pope  himself  assume  or  require  more?  Or 
could  he  have  stated  his  claims  in  other,  or  better 
terms  ?  What  doctrine  of  papal  tyranny  and  of 
abominations,  is  not  found,  or  pretended  to  be  found, 
in  the  Bible,  or  sanctioned  by  it?  What  ghostly  pre- 
tender to  absolute  spiritual  power  needs  more  than 
the  claim  here  assumed,  viz.  than  "  his  commission  to 
ENFORCE  the  7?ioral  discipline  established  by  the  one 
Lawgiver,  by  those  spiritual  powers  vested 
IN  HIM  as  a  subordinate  PASTOR,'" — Christ's  real 
vicegerent, — "  and  as  an  authorized  expounder  and 
administrator  of  the  laivs^^  of  God's  house?  Where, 
in  the  history  of  Christendom,  can  broader  claims 
be  found  to  exclusive  spiritual  dominion,  than  are 
here  assumed  and  advocated  ? 

But  the  system  of  Methodism  is  based  upon  prin- 
ciples which  are  as  subversive  of  civil  as  they  are 
of  religious  liberty.  Says  Dr.  Bond,  "  Civil  govern- 
ment is  instituted  to  promote  the  welfare  of  those 
included  in  the  compact^  "  It  claims  our  allegiance 
from  the  very  circumstances  of  our  being  born  with- 
in its  jurisdiction  ;  there  arises  therefore,  from  the 
nature  of  our  civil  obligations,  a  right  to  participate 
in  the  enactment  of  the  laws  by  which  we  are  to  be 
governed,  as  soon  as  ice  are  dee7ned  capable  of  ex- 
ercising that  right."t    The  principle  here  advanced — 

»  Tract,  pp.  10,11.  t  Tract,  p.  4. 


AND  METHODISM.  191 

and  it  is  a  fundamental  one — is,  that  the  civil  rights 
and  obligations  of  the  people  depend  upon  "  a 
compact J^  and  "  upon  the  circumstance  of  their  be- 
ing born"  under  civil  government.  Of  course  the 
'practical  exercise  of  these  rights,  and  even  the  rights 
themselves^  will  vary,  as  "  the  compact"  or  the  "  cir- 
cumstances" vary.  '  Let  a  people  grow  up  under  the 
idea  that,  in  respect  to  all  spiritual  matters  they 
possess  absolutely  no  rights^  but  must  look  up  to, 
and  obey  others  who  claim,  and  who  are  supposed 
to  be  ^^  vested  ivith  authority'^  to  ^^  govern^''  them,  by 
a  divine  "  commission ;"  and  let  this  idea  be  accom- 
panied and  modified  by  the  further  idea  that  their 
civil  rights  are  to  be  regulated,  in  some  indefinite 
sense,  by  "  a  compact,"  and  "  by  the  circumstance  of 
their  birth ;"  and  who  can  fail  of  seeing  that  the 
very  foundations  of  civil  liberty  are  loosened  ?  Could 
ambition  itself  desire  more  ample  materials,  already 
fitted  to  its  hand,  with  which  to  erect  for  itself  a 
throne  of  power  ; — especially  when  those  materials 
have  been  shaped  and  moulded  by  spiritual  domina- 
tion ?  We  have  an  illustration,  in  the  career  of  the 
great  Irish  agitator,  swaying  the  assembled  myriads, 
as  the  ocean  is  agitated  and  upheaved  by  the  earth- 
quake ;  but  when  one  of  his  spiritual  lords  utters  a 
word  of  constructive  rebuke,  he  descends  from  his 
magic  throne,  crouching  and  fawning  hke  a  whip- 
ped spaniel.  And  yet  a  set  defender  of  Episcopal 
Methodism  coolly  assures  us,  that  "  no  American  cit- 
izens love  republicanism  better  than  the  members  of 
that  church  ;"  '•  that  this  boisterous  fallacy"  of  repub- 
licanism in   the  church,  "has  always   proved    too 


192  CONGREGATIONALISM 

flimsy  to  beguile  their  sound  judgment."  And  is  it 
so,  that  the  people  will  swallow  this  civil  and  eccle- 
siastical poison,  if  it  is  sugared  over  with  "  the  love 
of  republica7i{s?Ji  ?"  Will  they  bare  their  foreheads 
to  the  brand  of  an  "  absolute"  dictator,*  provided  it 
read,  "  The  love  of  repiihlicanism  ?"  It  is  false 
and  delusive  to  say,  ''  There  can  be  no  danger,  for 
the  great  body  of  Methodists  are  good  republicans,  in 
their  politics."  As  well  might  it  be  said,  there  is  no 
danger  in  embarking  onboard  a  leaky  ship,  provided 
you  have  a  good  crew.  As  well  might  it  be  said, 
there  is  no  danger  to  the  mariner,  though  the  chart 
and  compass  and  chronometer  are  all  wrong,  and  the 
captain  is  guided  by  false  principles.  The  ship  may 
not  be  lost,  indeed, — but  who,  in  his  senses,  would 
regard  it  safe  to  take  passage  on  board  of  her  ? 

But  is  it  time  that  the  rights  of  the  people 
depend  on  "  a  compact,"  and  "  the  circumstance  of 
birth,"  and  "  the  necessity  of  obedience  V  Is  it  not, 
rather,  that  these  rights  are  based  in  our  very  natures, 
as  intellectual,  social,  moral,  and  accountable  ;  that 
man,  as  tnan^  is  entitled^  is  possessed,  inherently, 
with  the  right  of  self-government  ?  And  if  this  is 
true  in  respect  to  the  interests  of  time,  as  those  inte- 
rests are  affected  by  civil  government,  how  nnich 
more  is  it  true  in  respect  to  those  things  which  affect 
his  interests  for  eternity  ?t 

*  Tract,  p.  6. 

t  Since  this  chapter  was  written,  the  following  has  been  met  with 
in  the  N.  Y.  Observer  for  December,  1843.  It  is  from  a  notice  of  a 
*'  Review  of  Bishop  B.  T.  Onderdonk's  Address,  in  respect  to  a  late 
Ordination.     By  Observer.   Philadelphia  :  Stavely  and  M'Calla." 

" '  The  Bishop's  theory  of  the  Church,  then,  when  stript  of  its  mys- 


AND  METHODISM.  193 

Dismissing  now  the  Tract,  let  us  summon  an- 
other witness,  also  from  the  ranks  of  Methodism,  and 
no  less  a  name  than  the  Rev.  Dr.  Bascom.     In  addi- 

tification,  is  simply  this — the  government  is  of  God.  He  gave  all 
power  and  prerogative  to  Bishops — they  (the  Bishops)  under  sanction 
of  the  Scriptures  and  the  Fathers,  granted  to  Presbyters  and  Deacons, 
and  to  the  laity  generally,  a  certain  interest  in  the  administration  of 
the  polity  of  the  Church.  Hence  Presbyters  and  Deacons  are  respon- 
sible to  God  through  the  Bishops,  and  these  are  responsible  to  their 
own  order ;  and  in  this  whole  matter  the  Laity  have  nothing  to  do  as 
*  of  right.' 

"  '  Our  readers  need  not  be  told  that  all  this  is  despotism, — des- 
potism, with  scarcely  a  softening  feature.  All  power  is  given  to  the 
Bishops  ;  they  have  indeed  conceded  somewhat  to  the  other  orders  of 
the  ministry  and  to  the  laity  ;  but  of  these  concessions  the  Bishops 
themselves  are,  after  all,  the  sole  judges,  because  responsible  for  their 
conduct  only  to  their  own  order ; — which  responsibility,  therefore,  is 
practically,  and,  so  far  as  the  Church  is  concerned,  no  responsibility  at 
all.  A  more  perfect  theory  of  arbitrary  power,  it  would  be  impossible  to 
frame.     It  out-popes  the  pope. 

"  '  Of  the  account  of  the  origin  of  civil  governments  here  present- 
ed, we  need  say  but  little.  Fidelity,  however,  to  the  cause  of  truth  and 
right,  compels  us  to  object  to  it,  as  altogether  erroneous,  and  full  of  mis- 
chief It  is  a  revival  of  the  old  exploded  doctrine  of  the  Social  Compact, 
first  prominently  presented,  we  believe,  by  the  Atheistic  Hobbes,  in  the 
seventeenth  century,  and  afterwards  advocated  by  Locke,  in  order  to 
overthrow  the  tyrannical  assumptions  of  the  favorers  of  the  political  jus 
divinum  theory .  It  was  subsequently  adopted  by  Rousseau,  just  because 
it  suited  the  infidel  turn  of  his  mind,  and  took  away  all  divine  sanctions 
from  human  government.  It  is,  moreover,  the  very  notion  now  unhap- 
pily prevalent  among  so  large  a  class  in  our  country,  manifesting  itself 
in  irreverence  for  civil  authority,  and  reckless  assaults  upon  the  first 
principles  of  social  order.'  " 

"  This  is  well.  Spiritual  despotism — lording  it  over  the  con- 
sciences of  men,  sanctifying  error,  and  crushing  the  aspirations  of 
truth — will  be  swept  away  when  the  spirit  of  this  Review  animates 
the  hearts  and  minds  of  American  Episcopalians.  Why,  in  England — 
old  England — where  the  moss  of  centuries  grows  upon  the  walls  of 


194  CONGREGATIONALISM 

tion  to  the  individual  character  of  the  witness,  his 
testimony  exhibits  the  grounds  upon  which  more 
than  one  hundred  thousand  individuals  have  re- 
noujiced  some  of  the  leading  j^rimciples  of  Episco- 
pal Methodism.  Dr.  Bascom,  therefore,  but  echoes 
the  experience  of  one  hundred  thousand  independ- 
ent witnesses. 

"  In  every  community  there  is  a  power  which 
is  sovereign^  a  power  which  is  not  subject  to  control. 
Those  members  only  of  the  community  are  free,  in 
whom  the  sovereign  power  resides.  If  this  power 
is  confined  to  a  few,  freedom  is  necessarily  confined 
to  the  same  number."  Compare  this  with  the  sen- 
timents which  have  been  exhibited  above  from  the 
organ  of  Methodism.  "  A  prescriptive  legislative 
body,"  Dr.  B.  continues,  (a  body  of  men  not  appoint- 
ed by  the  people,)  "  making  laws  for  the  government 
of  the  people,  is  ,a  despotism."  Who  appoint  the 
members  of  the  General  and  Annual  Conferences  ? 

Church  and  State — the  tyranny  of  American  Puseyism  would  not  be 
tolerated  a  single  hour.  And  the  wonder  is,  when  the  New-man-ia  of 
Oxfordism  has  been  arrested  in  the  land  of  its  birth,  and  some  of  its  ear- 
liest victims  have  been  cured  of  their  madness,  (see  Palmer's  Narra- 
tive of  Events,)  that  here,  in  this  republican  country,  the  very  genius 
of  whose  institutions  has  unhappily  been  regarded  as  a  protection 
against  Popery,  the  most  arrogant  assumptions  of  ecclesiastical  tyran- 
ny are  set  up,  and  unblushingly  defended  by  such  men  as  can  always 
be  found  under  the  shadow  of  civil  or  spiritual  despotism." 

We  have  only  to  substitute  in  the  appropriate  places,  the  words* 
"  Itinerant  clergy"  for  "  Bishops"  and  this  extract  has  a  perfect  ap- 
propriateness to  the  Methodist  Episcopal  "  theory  of  the  Church." 

There  are  many  who  would  hail  the  sentiments  of "  Observer," 
as  manly,  and  well  uttered.  Will  those  sentiments  be  maintained, 
without  "  respect  of  persons  ?"  We  shall  see. 


AND  METHODISM.    .  195 

"  Legislators  without  constituents  deputing  them,  as 
their  representatives — thus  constituting  themselves 
a  legislature  beyond  the  control  of  the  people,  is  an 
exhibition  of  tyranny  in  one  of  its  most  dangerous 
forms." 

"  A  government  uniting  the  legislative^  judicial^ 
and  executive  powers  in  the  hands  of  the  same  men, 
is  an  absurdity  in  theory,  and  in  practice  tyranny. 
Whenever,  therefore,  it  happens  that  these  three  de- 
partments of  government  are  in  the  hands  of  the 
same  body  of  men,*  and  these  men  not  the  represen- 
tatives of  the  people,  first  making  the  laws,  then  ex- 
ecuting them,  and  finally  the  sole  judges  of  their 
own  acts,  there  is  no  liberty,  the  j^eople  are  virtually 
enslaved  ;  whether  they  are  well  or  ill-treated,  they 
are  in  fact  slaves^  and  such  a  government  cannot 
fail  to  be  injurious.  Such  a  government  must  al- 
ways lead  to  mental  debility^  will  depress  the  moral 
vigor  of  a  people,  and  necessarily  abridge  the  liberty 
of  reasoning  and  investigation.'''' 

'-'■  The  right  to  be  represented^  where  law  is  made 
to  govern,  is  not  only  essential  to  civil  freedom,  but 
is  equally  the  basis  of  religious  liberty.  Civil  and 
religious  liberty  are  intimately  connected  ;  they  usu- 
ally live  and  die  together,  and  he  who  is  the  friend 
of  the  one,  cannot  consistently  be  the  enemy  of  the 
other.  If  liberty,  as  is  admitted  on  all  hands,  is  the 
perfection  of  civil  society,  by  what  right  can  religious 
society  become  despoiled  of  this  crowning  excellence 
of  the  social  state  ?  The  New  Testament  furnishes 
the  principles"  (and,  I  add,  in  many  cases  the  forms, 
furnishing  the  entire  outline)  "of  church  government. 


196  CONGREGATIONALISM 

The  will  and  mind  of  the  Great  Head  of  the  Church, 
on  this  subject,  so  far  as  clearly  revealed,  whether 
by  express  statute,  or  clear  implication,  cannot  he 
contravened  without  imfiety.  Ministers  and  private 
Christians,  according  to  the  New  Testament,  are  en- 
titled to  an  equality  of  rights  and  privileges.  A 
monopoly  of  power,  therefore,  by  the  ministry,  is  a 
usnrpatio7i  of  the  rights  of  the  people.  As  the  min- 
istry cannot  think  and  act  for  the  people,  in  matters 
of  principle  and  conviction,  so  neither  can  they 
legislate  for  them,  except  as  their  authorized  repre- 
sentatives. The  assumption  that  absolute  power  in 
the  affairs  of  church  government  is  ?^  sacred  deposit" 
{^^ vested,"  in  the  language  of  Dr.  Bond,)  "in  the 
hands  of  the  ministry/,  libels  the  genius  of  the  New 
Testament.  Whenever  a  Christian  people  place 
themselves  under  a  ministry  which  claims  the  right 
of  thinking  and  deciding  for  them,  in  matters  of  faith 
and  morality,  they  are  guilty  of  impiety,  however 
unintentional,  to  the  Great  Head  of  the  Church,  in- 
asmuch as  it  is  required  of  every  Christian  to  reflect 
and  determine  for  himself,  in  all  such  cases,  and  the 
duty  cannot  be  performed  by  another.  And  those 
ministers  who  aim  at  principality  of  this  kind,  in 
the  personal  concerns  of  faith  and  practice,  are 
plainly  guilty  of  usurping  dominion  over  the  rights 
and  co7isciences  of  the  people." 

In  the  next  sentence.  Dr.  Bascom  doubtless  aims 
at  the  great  argument  which  has  been  drawn  in  favor 
of  Methodism,  from  the  rapidity  with  which  it  has 
spread. 

''^Expediency   and   right  are   different  things. 


■    AND  METHODISM.  X97 

Nothing  is  expedient  that  is  unjust.  Necessity  and 
convenience"  (and,  he  might  have  added,  human 
policy)  "  may  render  a  form  of  government  effective 
for  a  time,  which  afterwards,  under  a  change  of  cir- 
cumstances, and  an  accumulation  of  responsibiUty, 
may  become  oppressive  and  intolerable.  That  sys- 
tem of  things  which  cannot  be  justified  by  the  Word 
of  God,  and  the  common  sense  of  mankind,  can 
never  be  expedient.  Submission  to  power,  gradually 
and  insidiously  usurped,  should  seldom  or  never  be 
received  as  proof  of  the  legitimate  consent  of  the 
people  to  the  peculiar  form  of  government  by  which 
they  are  oppressed  ;  as  submission  may  be  the  re- 
sult of  principles,  attachments,  and  energies,"  (in 
two  words,  power  and  prejudice.)  "which  owe 
their  existence  to  causes  foreign  from"  those  which 
are  "  supposed  to  produce  them  ;  for,  as  men  by 
birth  and  education,  may  become  the  subjects  of 
a  form  of  civil  government  they  do  not  approve,  so 
thousands  may  be  born  into  the  kingdom  of  God, 
and  nurtured  in  his  family,  under  forms  of  ecclesias- 
tical policy,  materially  inconsistent  with  Revelation 
on  this  subject.  The  continued  sufferance  and  sub- 
mission of  the  people,  so  far  from  proving  the  divine 
right  of  those  who  govern,"  only  "  proves"  the  peo- 
ple's ignorance,  or  prejudice,  or  "  forbearance." 

In  the  face  of  "  those  portions  of  the  New  Testa- 
ment, which  go  directly  against  the  rights  of  the 
ministry  to  exclusive  rule  in  the  Church,  in  all  ages 
since  the  times  of  the  apostles,  and  in"  almost  "  all 
parts  of  the  world,  a  large  majority  of  those  calling 
themselves  Christian  ministers  have  shown  a  dispo- 


198  CONGREGATIONALISM 

sition,"  especially  "  in  ecclesiastical  affairs,  to  main- 
tain an  influence  in  matters  of  government,  inde- 
pendent of  the  people.  It  is  lamentably  true,  that 
in  the  various  divisions  of  Papal  and  Protestant 
Christendom,  both  duty  and  veneration  for  the  dead 
have  been  urged  as  sufficient  reasons  for  withhold- 
ing the  rights  of  the  people,  and  lording  it  over  God's 
heritage." 

"  It  is  true,  to  a  great  extent,  that  throughout  all 
divisions  of  the  Christian  world,  the  subject  of  church 
goveriimenf^  has  been  lightly  appreciated  and  im- 
perfectly understood  ;  "  and  this  affords  the  ministry 
an  opportunity  of  misleading  the  people  on  the  sub- 
ject of  their  rights,  and,  in  too  many  instances,  they 
resign  themselves  the  passive  subjects  of  their 
religious  teachers,  without  once  inquiring  whether, 
in  doing  so,  they  do  not  dishonor  the  Great  Head  of 
the  Church.  Whenever  the  members  of  a  church 
resign  the  right  of  discussing"  and  controlling  their 
own  ecclesiastical  affairs,  "whether  it  be  done  by  direct 
concession,  or  indirectly,  by  attaching  themselves  to, 
or  continuing  within  the  pale  of  a  church,  where 
such  a  system  of  polity  obtains,  they  renounce^  to  a 
fearful  extent,  one  of  the  first  principles  of  the 
Protestant  religion.  The  rock  on  which  the  Chris- 
tian Church  has  split  for  ages,  is,  that  the  sovereign 
power  to  regulate  all  ecclesiastical  matters,  (not  de- 
cided by  the  Scriptures,  and  which  of  right  belongs 
to  a  Christian  community  as  such,)  has,  by  a  most 
mischievous  and  unnatural  policy,  misnamed  expe- 
diency, been  transferred  to  the  hands  of  a  few  min- 
isters, who  have  been,  in  part,  the  patricians  of  the 


AND  METHODISM.      .     ..  jgg 

ministry,  and  the  aristocracy  of  the  church.  When- 
ever a  system  of  church  government  is  adopted,  which 
calls  oft'  the  attention  of  the  governed  from  the  gen- 
eral welfare,  by  depriving  them  of  all  control  in  the 
enactment  of  laws,  the  natural  aiid  unavoidable 
tendency  of  a  government  of  this  description  is 
vicious  and  demoralizing.  The  maxim  which 
assmiies  that  the  ministry  has  a  right  to  rule  and 
dictate  exclusively,  in  the  great  concerns  of  religion, 
is  the  fruitful  source  of  implicit  faith,  which,  tamely 
and  without  inquiry,  receives  instruction  at  the  hands 
of  men  as  authoritative  and  final — impiously  receiv- 
ing for  doctrines  the  commandments  of  men,  and 
perverting  the  oracles  of  God." 

"  That  form  of  church  government  under  which 
the  revenues  of  the  church  proceed  from  the  people, 
when  they  have  no  j)<^rticipation  in  the  enactment 
of  its  laivs,  furnishes  no  constitutional  balance  of 
power.  No  power  possesses  so  fatal  a  principle  of 
increase  and  accumulation  in  itself,  as  ecclesiastical 
power^  "When  the  ministry  avail  themselves  of 
the  indifference,  or  ignorance  of  the  people  brought 
under  their  charge  from  time  to  time,  to  constitute 
themselves  their  legislative  masters  and  executive 
guardians,  they  usurp  the  dominion  of  conscience, 
and,  although  never  complained  of,  are,  in  fact,  re- 
ligious tyrants,  because  they  assume  and  exercise 
rights  that  do  not,  and  can  not,  in  the  nature  of 
things,  belong  to  them.  Such  a  monopoly  of  power 
by  the  ministry,  tends  directly  to  mental  debasement, 
to  indecision  of  character,  to  insincerity,  and  mis- 
guided ZEAL."* 

*  These  Quotations  from  Rev.  Dr.  Bascom  have  been  condensed 


200  CONGREGATIONALISM 

This  witness  has  been  detained  the  longer,  not 
only  from  the  importance  of  the  truths  which  he 
utters,  but  because  he  utters  the  testimony  of  such 
a  "  cloud  of  wit7iessesy  This  "  Declaration  of 
Rights"  ivas  designed  to  intimate  the  grievances  on 
account  of  which  the  various  other  organizations  of 
Methodists  have  abandoned  the  Methodist  Episcopal 
Church.  Their  reforms  are,  indeed,  but  partial 
ones  ;  but  that  fact  does  not  invalidate,  or  even 
diminish  the  importance  or  correctness  of  their  testi- 
mony. None  will  question  their  competency  as 
witnesses  on  this  subject,  for  they  have  grown  up 
under  the  system,  and  their  strongest  prejudices  have 
all  been  in  its  favor. 

As  early  as  the  year  1791,  complaints  began  to 
arise  in  "  the  Connection,"  against  certain  features  of 
the  Methodist  system.  These  murmurs,  like  the 
deep  rumblings  of  a  volcano,  have  been  constantly 
increasing,  and   have  occasionally   found    vent  in 

from  "  The  Wesleyan  Companion,  Vol.  I.  No.  2."  Efforts  have  been 
made  to  break  the  force  of  these  sentiments,  from  the  fact  that  their 
author  is  found  a  reconciled  son  of  the  M.  E.  Church.  But  how  can 
these  "  self-evident  truths"  be  affected  by  the  consistency  or  incon- 
sistency of  those  who  utter  them  1  Would  the  principles  contained 
in  the  "  Declaration  of  Independence"  have  been  rendered  false,  if 
their  authors  had  followed  the  example  of  Benedict  Arnold?  Those 
who  have  the  means  of  knowing  dates  have  asserted,  that  it  was  soon 
after  the  above  "  Declaration"  by  Dr.  Bascom,  that  he  received  his 
professorship  in  Augusta  College.  We  by  no  means  assert  that  this 
was  any  part  of  Methodist  management  of  refractory  members ;  or 
that  it  had  any  thing  to  do  with  his  reconciliation  with  "  Mother 
Church."  But  we  must  be  permitted  to  question,  whether  there  is 
another  system  in  the  Protestant  world  that  can,  so  unifonnly,  pro- 
duce such  results. 


AND  METHODISM.  201 

an  explosion.  The  complaints  have  been  directed, 
chiefly,  against  two  points,  viz.,  the  powers  of  the 
bishops,  and  the  exclusion  of  the  people  from  a  par- 
ticipation in  the  government  of  the  church.  The 
General  Conference  has  been  the  battle  field  in  this 
warfare  ;  and  the  actual  contest  has  been  chiefly 
waged  against  the  bishops,  for  the  good  reason  that 
no  warriors  could  enter  there  but  from  the  ranks  of 
the  clergy,  and  they  have  appeared  to  feel  more  sen- 
sibly the  weight  of  the  bishop's  foot  upon  their  own 
necks,  than  the  combined  weight  of  the  itinerant 
clergy,  bishops  and  all,  upon  the  necks  of  the  people. 

During  the  period  from  1791  to  1793,  within  eight 
years  after  the  organization  of  the  Methodist  Episco- 
pal Church,  two  considerable  secessions  took  place  in 
Yirginia  and  North  Carolina,  under  Rev.  Wm.  Ham- 
met,  and  Rev.  J.  O'Kelley.  At  the  sessions  of  the 
General  Conference  in  1800,  1812,  '16,  '20,  '24,  and 
'28,  the  contest  was  continued — chiefly,  however,  in 
respect  to  the  powers  of  the  bishops — when  it  was, 
in  effect,  decided ,  and  decided  in  favor  of  the  bish- 
ops. It  was  probably  in  view  of  this  long  contest, 
and  their  final  triumphs,  that  one  of  the  bishops, 
when  refusing  to  put  a  resolution,  said  to  the  Con- 
ference— yes,  and  to  the  New  England  Conference 
— "  It  is  too  late  in  the  day  for  me  to  give  m^y  rea- 
sons''''!* 

During  these  discussions,  and  these  unavailing 
efforts,  repeated  secessions  occurred.  One  body,  called 
"  the  Reformed  Methodist  Church,"  originated  in  New 
England,   and   numbers   about  fifty  ordained,  and 

*  Wesleyan  Companion,  Vol.  I.  No.  2,  p.  56. 


202  CONGREGATIONALISM 

twenty-five  licensed  preachers,  and  two  or  three 
thousand  members.  The  next  prominent  secession 
took  place  in  1827,  '8,  under  the  name  of  the  "  Meth- 
odist Protestant  Church."  At  the  present  time  it 
numbers  about  seventy-five  thousand  members.  The 
Wesleyan  Methodist  Church  was  organized  in  1843. 
In  March,  1844,  it  consisted  of  six  Annual  Confer- 
ences, extending  from  Maine  to  lUinois,  and  num- 
bered between  300  and  400  preachers,  and  more 
than  15,000  members. 

From  about  the  year  1824,  the  people  urged  their 
rights  to  a  representation  in  the  management  of 
their  church  attairs.  The  reply  of  the  Conference 
— not  of  the  bishops  only,  but  of  the  clergy  assem- 
bled in  General  Conference — was,  "Pardon  us  if 

"WE    KNOW  NO    SUCH    RIGHTS  :    IF  WE  COMPREHEND 

NO  SUCH  PRIVILEGES."*    And  whou  the  people  urge 

*  For  the  above  facts  and  statistics,  I  depend  upon  the  Wesleyan 
Companion,  Vol.  1.  No.  2,  pp.  89-97. 

At  this  point  we  are  grateful  for  another  extract  from  the  Review 
of  Bishop  Onderdonk's  Address,  already  referred  to. 

"  With  this  theory  of  Church  government  and  Episcopal  responsi- 
bility before  us,  we  are  at  no  loss  to  explain  the  monstrous  outrage  by 
the  Chair  upon  the  rights  of  one  member  of  the  New  York  Conven- 
tion— John  Duer — and  the  equally  monstrous  avowal  of  another 
member,  Mr.  Ogden — that  the  matter  of  admission  to  the  ministry 
was  entirely  in  the  hands  of  the  Bishop,  the  others  had  nothing  to  do 
with  it,  only  so  far  as  he  might  choose  to  ask  their  counsel.  Clerical 
arrogance  and  Lay  obsequiousness,  go  hand  in  hand;  they  are  the 
natural  results  of  such  views.  But  a  free  people  will  ever  abhor  such 
theories  and  the  practices  growing  out  of  them." 

-"  Observer"  may  decide  whether  the  "  one  million  members"  of  the 
Methodist  Episcopal  Church  are  "practically"  "a  free  people."  We 
presume  he  would  not  adopt  the  principle,  that  "  to  take  the  life  of  an 
individual  constitutes  a  murderer  :  to  take  the  life  of  a  million,  a  hero." 


AND  METHODISM.  2Q3 

their  clainij  as  a  natural  right,  they  are  told  that  the 
foundation  of  rights  in  ecclesiastical  bodies  rests 
on  a  different  basis.  But  they  are  also  denied  all 
"  acquired  rights ;"  and  thus  the  petitioners  are  re- 
pulsed with  an  utter  denial  of  all  ecclesiastical  rights, 
on  the  part  of  the  people. 

Why  may  not  a  Congregationalist  engage  in  the 
discussion  of  these  subjects  without  being  denounced, 
as  a  wanton  disturber  of  the  peace,  as  "turning  the 
world  upside  down"  ?  Are  not  the  principles  here 
discussed  important,  fundameiitally  important  ?  Is 
there  not  a  duty  in  respect  to  these  matters,  which  is 
solemnly  binding  upon  those  who  are  "  set  for  the 
defence"  of  the  truth  ?  Can  it  be,  that  Neio  Eng- 
land  men^  and  Nexo  England  Christians^  will  be 
blind  and  deaf  to  these  subjects?  And  when  the  at- 
tempt is  made,  by  trifling  criticisms,  and  cavils,  and 
cries  of  falsehood,  to  break  the  force  of  truth  and  de- 
fend error,  let  them,  Rsfree  men,  and  as  accountable 
men,  remember  their  origin  ;  let  them  remember  the 
sires  from  whom  they  sprung ;  let  them  remember 
their  rights ;  and  above  all,  let  them  remember  their 
accountability. 


"A  Wheel  in  the   middle  of  a  Wheel."-— Ezek.  1:  16. 

The  Mechanism  of  Episcopal  Methodism— The  Ministry,  Itinerant  and  Local — 
Bishops— Elders— Deacons—Presiding  Elders — Preachers  in  Charge — Clerical 
Organizations — General  Conference — Annual  Conference-duarterly  Confer- 
ence— The  Church — Societies — Classes — Bands — Class  Leaders — Exhorters-- 
Trustecs-  Stewards — Circuits — Districts — Control  of  Churches — Book  Concern 
— Organization  of  Quarterly  Conference — Nothing  left  with  the  People — A 
Case — Dr.  Bangs — Church  Funds — •'  Hands  in  the  People's  Pockets." 

The  simplicity  of  the  Gospel  scheme  is  one  of 
its  most  striking  characteristics.  No  comphcated 
system  of  machinery  is  contrived  to  redeem  and 
sanctify  the  soul.  There  is  the  naked  cross,  and  the 
divine  Comforter  to  apply  its  virtues.  So  it  is  in  the 
externals  of  religion ;  all  is  simple,  and  equally  free 
from  intricate  forms  and  pompous  ceremonies.  There 
is  the  family  of  Christ,  united  by  the  simplest  bonds, 
and  governed  by  the  fewest  possible  laws.  Wherev- 
er believers  were  found,  they  were  gathered  into  a 
church  ;  and  that  church  was  the  simplest  of  all  or- 
ganizations. No  multiplicity  of  offices  and  titles  was 
established,  on  the  one  hand  ;  and  on  the  other,  no 
lordly  dictator  usurped  the  reins  of  government. 
The  Acts  of  the  Apostles,  and  the  Epistles,  record 
just  one  class  of  men  set  apart  to  the  sacred  minis- 
try, who  are  called,  indiscriminately,  bishops,  elders, 
and  presbyters.     Their  office  is  to  preach  the  gospel, 


CONGREGATIONALISM,  ETC.  205 

and  to  administer  its  ordinances,  and  to  guide  the 
flock  by  truth  ;  not  to  rule  by  authority.     To  attend 
to  the  pecuniary  matters  of  the  church,  another  class 
of  officers  was  instituted,  viz.,  deacons.     They  were 
ministers,  not  of  the  word,  but  of  tables.     TJie  offi- 
cers  of  a  church  are  particularly  mentioned,   and 
their   duties  defined.     Therefore,  however   special 
duties  may  have  been  performed  by  the  apostles,  and 
by  those  whom  the  apostles  appointed  to  those  spe- 
cial duties,  as  evangelists,  or  temporary  residents,  all 
is  clear,  if  we  adopt  what  v/e  knoio^  and  rest  satis- 
fied with  it — if  we  confine  ourselves  to  what  is  spe- 
cifically decided,  and  do  not   add  to  these  things 
human  inferences  and  human  expediency ,    Equally 
clear  is  it,  that  all  power  in  the  administration  of  af 
fairs  was  with  the  brethren.     The  truth  of  this  ap- 
pears in  the  history  of  the  appointment  of  an  apostle, 
in  the  place  of  Judas,  and  in  the  appointment  of 
deacons.     Is  a  grave  question  to  be  discussed,  affect- 
ing the  interests  of  the  churches  ?     The  brethren  are 
associated  in  council  with  their  pastors.     (Acts  15.) 
Is  discipline  to  be  performed  ?     The  brethren  are  to 
perform  it.     (Matt.  18  : — 1  Cor.  5,  <fcc.)     Are  pastors 
needed  for  the  churches  ?      Their  election  by  the 
brethren  is  specifically  stated,  (Acts  14 :  28,) — and 
the  record  teaches  that  this  is  the  common  fact ;  and 
finally,  affairs  were  not  "  set  in  order  "  in  the  church- 
es, until  pastors  were  appointed  to  the  exclusive  care 
of  particular  churches.     In  proof  of  this,   the  pas- 
sage  last  referred  to,  may  be  taken  in  connection 
with  Acts  20 :  17,  28,  and  similar  passages. 

The  importajice  of  this  "  simplicity  which  is 
10 


206  CONGREGATIONALISM 

in  Christ "  is  perceived,  if  we  look  at  the  multiplica- 
tion of  offices  in  the  church,  in  connection  with  the 
corruptions  with  which  it  was  marred  in  its  early- 
history.  As  corruptions  increased,  offices  were  mul- 
tiplied to  meet  the  demands  of  ambition.  There 
were  patriarchs  and  metropolitans,  bishops  and  arch- 
bishops, city  bishops  and  country  bishops,  deacons, 
and  subdeacons  and  archdeacons,  doorkeepers,  read- 
ers and  exorcists,  *'  and  others,"  in  common  phrase, 
"too  numerous -to  mention."  And  just  in  propor- 
tion as  the  number  of  the  rulers  increased,  the  powers 
of  the  people  declined. 

Having  examined  the  Methodist  theory  of  church 
sovernment,  our  next  object  is  to  examine  its  exter- 
nal organization,  and  see  how  it  compares  with  the 
simplicity  of  the  gospel. 

1.  The  ministry. 

This  is  of  two  kinds,  or  classes ; — the  itinerant, 
and  the  local  ministry. 

1.  The  itinerants.  These  are  expected  to  devote 
themselves  exclusively  to  the  work  of  the  ministry. 
They  are  called  itinerant,  not  because  they  all 
"  travel "  through  "  circuits,"  preaching  at  particular 
points,  regularly,  in  succession ;  but  because  their 
"  appointments  are  fixed  "  by  the  bishop  anew  every 
one  or  two  years  ;  and,  indeed,  may  be  changed  at 
any  time  by  him  "  in  the  intervals  of  the  conferen- 
ces." (pp-  26, 28.)*  It  is  the  itinerant  clergy  in  whom 
those  "  spiritual  powers  are  "  exclusively  *'  vested,'^ 
which  furnished   the   theme  of   our  last   chapter. 

*  The  ''  pages  "  referred  to,  are  Book  of  Discipline,  Edition  of 
1844. 


AND  METHODISM.  2Q7 

They  have  been  called  the  '^  standing  army  of  the 
Methodist  Ej^iscopal  Church^ 

2.  Local  preachers.  These  are  regularly  or- 
dained ministers,  and  are  expected  to  devote  them- 
selves to  the  work  of  the  ministry,  as  circumstances 
may  require,  though  still  pursuing  some  worldly 
calling.  In  the  absence  of  an  itinerant,  a  local 
preacher  may  be  appointed,  temporarily,  in  his  place, 
to  perform  his  duties,  and  receiving  his  compensa- 
tion.  (p.  72.)  The  local  preachers  have  been  called 
the  militia  of  the  Methodist  Church.  A  local 
preacher  possesses  no  right  to  a  participation  in  the 
supreme  government  of  the  church,  and  occupies  but 
a  subordinate  place  in  the  ministry. 

Another  peculiarity  of  Episcopal  Methodism  is  the 
division  of  the  ministry  into  different  ranks.  Metho- 
dist writers  admit,  technically,  of  two  ranks  in  the 
ministry,  and  hut  two,  viz.,  elders  and  deacons.  But 
they  have,  in  addition,  the  office  of  bishop.  The 
difference  between  a  bishop  and  an  elder  is  made  to 
consist,  not  in  "  mijiisterial  rank^^^  but  in  "  office.'^ 

1.  A  bishop.  "  A  bishop  is  constituted  by  the 
election  of  the  General  Conference,  and  the  laying 
on  of  the  hands  of  three  bishops  ;  or  at  least  of  one 
bishop,  and  two  elders.  If,  by  death  or  otherwise, 
no  bishop  is  remaining  in  the  church,  the  elders,  or 
any  three  of  them,  appointed  by  the  General  Confer- 
ence for  that  purpose,  shall  perform  the  rite  of  ordi- 
nation." His  principal  official  duties  are,  "  to  preside 
in  the  conferences, — to  fix  the  appointments  of  the 
preachers  for  the  several  circuits, — in  the  intervals  of 
the  conferences    to  change,   receive,   and   suspend 


208  CONGREGATIONALISM 

preachers, — to  travel  through  the  connection  at  large, 
— to  oversee  the  spiritual  and  temporal  business  of 
the  church, — to  ordain  bishops,  elders,  and  deacons, 
and  to  decide  all  questions  of  law  in  an  Annual  Con- 
ference, subject  to  an  appeal  to  the  General  Confer- 
ence ;  though  in  all  cases,  the  application  of  law 
shall  be  with  the  conference.  A  bishop  is  amenable 
to  the  General  Conference,  who  have  power  to  expel 
him /or  imjjroper  conduct,''^  "If  a  bishop  be  ac- 
cused of  immorality,  three  travelling  elders  shall  ex- 
amine him  on  the  subject,  and  if  they  verily  believe 
him  guilty,  they  shall  call  to  their  aid  two  presiding 
elders  from  two  districts  in  the  neighborhood  of  that 
where  the  crime  was  committed,  each  of  which  pre- 
siding elder  shall  bring  with  him  two  elders,  or  an 
elder  and  deacon  ;  and  if  two-thirds  of  this  '  confer- 
ence '  regard  him  guilty,  they  shall  suspend  him  till 
the  ensuing  General  Conference/'  (pp,  26-30.) 

2.  An  elder.  "  An  elder  is  constituted  by  the 
election  of  a  majority  of  the  yearly  conference,  and 
by  the  laying  on  of  the  hands  of  the  bishop,  and 
some  of  the  elders  present.  The  duties  of  a  travel- 
ling elder  are,  to  administer  the  sacraments, — to  per- 
form the  office  of  matrimony,  and  all  parts  of  divine 
service,  and  to  perform  all  the  duties  of  a  travelling 
preacher."     (p.  33.) 

3.  A  deacon.  A  deacon  is  "  constituted  "  in  the 
same  way  as  an  elder.  The  duties  of  a  travelling  dea- 
con are,  "  to  baptize,  and  perform  the  office  of  mat- 
rimony, in  the  absence  of  an  elder, — to  assist  an  el- 
der in  administering  the  Lord's  Supper, — and  to 
perform  all  the  duties  of  a  travelling  preacher."  (p. 


AND  METHODISM.  209 

34.)  The  difference  between  the  ecclesiastical  cha- 
racter of  itinerant  and  local  elders  and  deacons, 
seems  to  relate  to  their  legislative  and  executive  ca- 
pacity. 

A  travelling  preacher  is  instructed,  among  other 
things,  "  not  to  mend^^  the  "rules,"  but  to  ^^  keep 
them," — for  "  a  Methodist  preacher  is  to  mind  every 
point,  great  and  small,  in  the  Methodist  discipline," 
and  to  "  act  in  all  things  not  according  to  "  his  "  own 
will,  but  as  a  son  in  the  gospel," — "  to  employ  "  his 
*'  time,"  '^  and  to  do  that  part  of  the  work,  at  those 
times  and  places  "  which  his  brethren  and  superiors 
"judge  most "  for  God's  "  glory."  (pp.  39,  40.) 

4.  Besides  the  above  distinctions  in  ministerial 
rank,  there  are  other  distinctions  of  office.  Among 
these  are, 

Presiding  elders.  They  are  a  sort  of  sub-bish- 
ops ;  they  are  chosen  by  the  bishops,  and  are  ap- 
pointed by  them  to  particular  "  districts."  The  du- 
ties of  a  presiding  elder  are,  "  to  travel  in  his  district, 
— in  the  absence  of  the  bishop,  to  change,  receive, 
and  suspend  preachers,  and  to  preside  in  the  confer- 
ence,— to  be  present,  as  far  as  practicable,  at  all  the 
quarterly  meetings, — to  call  together,  at  each  quar- 
terly meeting,  a  quarterly  meeting  conference, — to 
oversee  the  spiritual  and  temporal  business  of  the 
church  in  his  district, — to  take  care  that  every  part 
of  the  discipline  is  enforced  in  his  district, — to  de- 
cide all  questions  of  laiu  in  a  quarterly  meeting  con- 
ference, subject  to  an  appeal  to  the  president  of  the 
next  Annual  Conference,  though  in  all  cases  the  ap- 
plication of  law  shall  be  with  the  conference, — to  at- 


210  CONGREGATIONALISM 

tend  the  bishops  when  present  in  his  district,  and 
give  them,  when  absent,  all  necessary  information, 
by  letter,  of  the  state  of  his  district."  (pp.  30,  31.) 

5.  There  are  also  those  who  have  "the  special 
charge  of  circuits."  These  may  be  •'  elders,  deacons, 
or  preachers."  Their  duties  in  their  respective  "  cir- 
cuits," among  other  things,  are,  "  to  see  that  the 
other  preachers  behave  well  and  want  nothings — to 
renew  the  tickets  for  the  admission  of  members  into 
love-feasts  quarterly,  and  regulate  the  bands, — to  meet 
the  stewards  and  leaders  as  often  as  possible, — to  ap- 
point all  the  leaders,  and  change  them  when  neces- 
sary,— to  receive,  try,  and  expel  members,  according 
to  the  form  of  discipline, — to  overlook  the  accounts  of 
all  the  stewards, — to  appoint  a  person  to  receive  the 
quarterly  collections  in  the  classes,"  besides  taking 
certain  other  measures  for  raising  money, — "  to  en- 
force vigorously,  but  calmly,  all  the  rules  of  the  so- 
ciety,— and  to  license  such  persons  as  he  may  judge 
proper,  to  officiate  as  exhorters  in  the  church,  pro- 
vided, no  person  shall  be  so  licensed  without  the  con- 
sent of  the  leaders'  meeting,  or  of  the  class  of  which 
he  is  a  member,  where  no  leaders'  meeting  is  held." 
'pp.  43,  48.) 

From  the  ministry,  thus  constituted,  there  are 
formed  certain  clerical  organizations. 

1.  The  General  Conference. 

This  body  meets  once  in  four  years,  and  "is  com- 
posed," at  present  "  of  one  member  for  every  twenty- 
one  members  of  each  Annual  Conference  ;"  but  such 
"  representatives  must  have  been  travelling  preachers 
at  least  four  years." 


AND  METHODISM.  211 

*'The  General  Conference  shall  ha.Ye  full  poivers 
to  make  rules  and  regulations  for  the  Church,  under 
the  following  limitations,  viz.  (1.)  They  shall  not  re- 
voke or  change  the  articles  of  religion,  nor  establish 
any  new  standards  or  rules  of  doctrine,  contrary  to  the 
existing  and  established  standards  of  doctrine.  (2.) 
They  shall  not  allow  of  more  than  one  representa- 
tive for  every  fourteen  members  of  the  Annual  Con- 
ferences, nor  less  than  one  for  every  thirty,  and  no 
conference  shall  be  denied  the  privilege  of  two  dele- 
gates. (3.)  They  shall  not  alter  any  part  or  rule  ot 
the  government,  so  as  to  do  away  with  episcopacy,  or 
destroy  the  plan  of  the  itinerant  general  superinten- 
dency.  (4.)  They  shall  not  revoke  or  change  the 
general  rules  of  the  United  Societies.  (5.)  They 
shall  not  do  away  the  privilege  of  the  ministers  of 
trial  by  a  committee,  and  of  an  appeal ;  neither  shall 
they  do  away  the  privileges  of  the  members  of  trial 
before  the  society,  07^  by  a  committee,  and  of  an  ap- 
peal.* (6.)  They  shall  not  appropriate  the  product 
of  the  Book  Concern,  or  of  the  Charter  Fund,  to  any 
other  purpose  than  the  benefit  of  the  travelling 
preachers  and  their  families.^''  But  all  this  is  fol- 
lowed by  a  provision,  by  which  all  these  restrictions 
except  the  first  may  be  swept  away.  ''  Upon  the 
recommendation  of  three-fourths  of  all  the  members 
of  the  several  Annual  Conferences,  who  shall  be  pre- 
sent and  vote  on  such  a  recommendation,  then  a 
majority  of  two-thirds  of  the  General  Conference  shall 
have  power  to  alter  any  of  the  above  restrictions  ex- 
cept the  first  article ;"  or  the  recommendation  may 

*  The  value  of  this  provision  will  be  seen  hereafter. 


2 1  2  CONGREGATIONALISM 

proceed  from  the  General  Conference,  and  be  rati- 
fied by  the  Annual  Conferences,  (pp.  20,  22.)  Thus, 
with  one  single  exceptio7i^  the  most  unlimited  fower, 
is  placed  in  the  hands  of  the  itinerant  preachers 
and  that  one  only  fixes  the  creed  of  the  Church  un- 
alterably ;*  so  that  in  no  case  is  ajmrticle  of  jjoicer 
possessed  by  the  people. 

2.  The  Annual  Conferences.  Of  these  there  are 
at  present  forty.  They  are  composed  of  all  the  trav- 
elling preachers,  who  are  in  full  connection,  and 
those  who  are  to  be  received  into  full  connection. 

Their  powers  are  partly  legislative,  but  are  chiefly 
judicial  and  executive.  Reports  are  made  respecting 
the  state  of  the  church ;  they  consult  respecting  its 
general  interests  ;  and  adopt  measures  for  raising  sup- 
plies, and  apportioning  the  avails,  (pp.  23-26.) 
1  3.  Quarterly  Meeting  Conferences.  These  bodies 
are  partly  cleric,  and  part  laic,  consisting  of  all  the 
travelling  and  local  preachers,  exhorters,  stewards, 
and  class-leaders  of  the  circuit,  and  7ione  others , 
except  the  presiding  elder,  who  shall  be  present 
when  practicable.  The  powers  of  this  body  are, 
to  hear  complaints,  to  receive  and  try  appeals,  to 
examine  the  character  of  exhorters,  to  license  local 
preachers,  to  take  cognizance  of  all  the  local  preach* 
ers, — to  recommend  suitable  candidates  for  deacons' 
or  elders'  orders  in  the  local  connection,  and /or  ad- 
mission on  trial  i7i  the  travelling  connection, — to 

*  At  least  such  appears  to  have  been  the  original  design.  No 
change  may  be  introduced  which  shall  substitute  "  rules"  or  "  doc- 
trines contrary"  to  the  original  ones.  But  who  is  to  decide  whether 
the  proposed  change  is  contrary,  or  otherwise  1  This  same  Gen- 
eral Conference." 


AND  METHODISM.  213 

try,  suspend,  expel  or  acquit  any  local  preacher  in 
the  circuit  or  station  against  whom  charges  may  be 
brought ;  provided  that  no  person  shall  be  licensed 
to  preach  without  the  recommendation  of  the  society 
of  which  he  is  a  member,  or  of  a  leaders'  meeting, 
nor  shall  any  one  be  licensed  to  preach,  or  recom- 
mended to  the  Annual  Conference  to  travel  or  for  or- 
dination, without  being  first  examined  in  the  quar- 
terly conference  on  the  subject  of  doctrine  and  dis- 
cipline." (pp.  31,  72,  73.) 

The  organizations  which  include,  or  are  composed 
exclusively  of,  lay  members,  are  various. 

1.  The  Church.  The  term  churchy  when  used 
with  strictness  in  this  denomination,  refers  to  the 
whole  "connection," — "The  Methodist  Episcopal 
Church  of  the  United  States  of  America."  This  is 
evident  from  the  habitual  use  of  the  phrases  "  our 
Church," — "  The  Church  ;"  especially  when  its  use  is 
considered  in  contradistinction  from  another  term, 
viz. 

2.  Society.  "  A  Society  includes  all  the  mem- 
bers of  the  Church  in  any  particular  place."*  This 
definition  accords  with  the  language  of  the  ''  General 
Rules."  "  Each  society  is  divided  into  smaller  com- 
panies, called  classes."!  The  correctness  of  this  state- 
ment might  be  corroborated  by  any  amount  of  proof. 

3.  Classes.  These,  as  just  intimated,  are  a  por- 
tion of  a  local  society  united  for  religious  conference, 
and  usually  consisting  of  about  twelve  persons. 

4.  Bands.     "  Two,  three,  or  four  believers,  who 

*  Polity  of  Meth.  Ep.  Church.     By  David  Plumbe,  p.  19. 
t  Bookof  Dis,  p.  81. 

10* 


214  CONGREGATIONALISM 

have  confidence  in  each  other,  form  a  band.  In 
each  of  these  bands,  all  must  be  men,  or  all  women  ; 
and  all  married,  or  all  unmarried."  "  The  design  is, 
that  they  may  confess  their  faults  one  to  another, 
and  pray  one  for  another."  (p.  88.) 

Among  the  other  peculiarities  of  the  system  are, 

5.  Class  Leaders.  A  class  leader  receives  his  ap- 
pointment from  the  preacher  of  the  circuit  or  station. 
It  is  his  duty  to  meet  his  class  weekly,  or  at  stated 
times,  and  to  exercise  over  them  a  sort  of  pastoral 
supervision.  "  There  is  but  one  condition  previous- 
ly required  of  those  who  desire  admission  into  these 
societies,  viz.,  a  desire  to  flee  from  the  wrath  to  come, 
and  to  be  saved  from  their  sins."  None  are  to  be 
received  as  members  of  the  church,  until  they  have 
been  acceptable  members  of  a  class  six  months,  (pp. 
82,  87.) 

6.  Exhorters.  They  are  authorized  to  hold 
meetings  for  exhortation  and  prayer. 

7.  Trustees.  These  have  charge  of  the  church 
property.  According  to  the  Discipline,  when  a  new 
board  is  to  be  appointed,  it  is  done  "  by  the  preacher 
in  charge."  Whenever  a  vacancy  occurs,  he  is  to 
nominate  a  candidate,  whose  nomination  is  to  be 
confirmed  by  the  remaining  members  of  the  board, 
(pp.  167, 168, 169, 171.)  But  by  the  laws  of  some  of  the 
states,  trustees  of  church  property  are  to  be  appoint- 
ed by  the  people.  Under  the  Methodist  Disciphne, 
however,  this  is  a  matter  of  very  little  importance,  as 
the  simple  duty  of  the  trustees  is,  "to  hold  the  property 
for  the  use  of  the  members  of  the  Methodist  Episco- 
pal Church  in  the  U.  S.  A.,  and  in  farther  trust,  that 


AND  METHODISM.  215 

they  shall  at  all  times,  for  ever  hereafter,  permit 
such  preachers  belonging  to  the  said  church,  as  shall 
from  time  to  time  be  appointed"  by  the  bishop,  "  to 
preach  and  expound  God's  holy  word  therein,"  (p. 
167,)  provided,  that  if  they  have  advanced  money  on 
account  of  said  premises,  they  are  authorized  to  sell 
the  premises  ;  the  balance,  (if  any,)  however,  is  to 
be  placed  at  the  disposal  of  the  Annual  Conference, 
to  be  appropriated  by  them  for  the  use  of  the  society, 
(p.  168.)  "  The  trustees  are  responsible  to  the  quar- 
terly meeting  conference."  (p.  171.) 

8.  Stewards.  The  Stewards  are  a  board  in  every 
circuit  or  station,  who  have  charge  of  moneys  col- 
lected for  the  support  of  the  ministry,  and  other  pur- 
poses. Various  other  official  duties  are  assigned  them, 
rendering  their  station  one  of  considerable  influence 
and  importance.  "  The  Stewards  are  nominated  by 
the  preacher  in  charge,  but  the  quarterly  meeting 
conference  confirms  or  rejects  such  nomination  ;  and 
to  this  body  the  Steioards  are  accountable  f  though 
they  are  ^^  subject  to  the  bishops,  the  presiding  elder 
of  their  district,  and  the  elder,  deacon,  and  travel- 
ling preachers  of  their  circuits     (pp.  171,  172.) 

9.  "  A  circuit  is  composed  of  several  local  socie- 
ties, scattered  over  a  number  of  villages  or  towns, 
and  is  under  the  pastoral  care  of  one,  two,  or  more 
preachers,  one  of  whom  is  called  the  preacher  in 
charge." 

10.  '^  A  district  is  composed  of  a  number  of  cir- 
cuits and  stations,  and  is  under  the  supervision  of  a 
presiding  elder."* 

*  Polity  of  M.  E.  Church,  by  D.  Phimbe,  p.  18. 


216  CONGREGATIONALISM 

But  there  are  other  peculiarities  of  the  denomina- 
tion, equally  subordinate  to  the  grand  wheel  of  the 
system. 

11.  It  is  the  design  of  the  system  that  all  the 
churches  shall  be  held  for  the  use  of  the  denomina- 
tion^ and  of  those  who  are  appointed  to  carry  out 
the  principles  of  Methodism.  The  form  of  the  "  deed 
of  settlement "  is  designed  to  give  to  the  preachers 
who  are  sent  "  from  time  to  time  "  by  the  bishop,  the 
exclusive  control  of  the  church  edifice, — or,  what  is 
the  same  thing,  of  the  pulpit.  It  secures  to  them,  "  at 
all  times  for  ever  hereafter^''  the  right  to  occupy  it, 
(p.  167,)  and  of  course  to  control  it.  This  peculiarity 
will  be  noticed  more  particularly  in  another  chapter. 
It  is  alluded  to  now,  as  one  of  the  main  "  wheels  "  in 
the  system.  It  would  be  difficult  to  estimate,  accu- 
rately, the  value  of  the  property  thus  held  at  the 
perpetual  control  of  the  clergy.  It  has  been  esti- 
mated by  those  who  are  familiar  with  the  system,  at 
five  millions  of  dollars.     ''  Money  is  power ^"^ 

12.  The  "Book  Concern."  The  amount  of  capi- 
tal invested  in  the  chief  establishment  and  its  branch- 
es, it  is  difficult  to  state.  Intelligent  Methodists  say, 
they  have  never  known.  Reports  are  presented  at 
some  of  the  Annual  Conferences,  and  also  at  the  Gen- 
eral Conference  ;  but  these  bodies  are  composed  ex- 
clusively of  the  clergy,  and  these  reports  are  given, 
as  we  are  told,  usually,  if  not  always,  verbally. 

The  reporter  of  one  of  the  secular  papers  gave  a 
partial  report  in  1844.  According  to  that,  the  net 
assets  of  the  establishment  at  New- York  were  six 
hundred  and  forty-six  thousand  dollars.   The  amount 


^  AND  METHODISM.  217 

invested  in  the  various  branches  was  not  given  : — 
but,  from  some  comparisons,  the  amount  at  Cincinnati 
must  have  approached  the  above.  The  reporter  gave 
us  nothing  from  the  other  branches,  which  are  estab- 
hshed  at  Charleston,  S.  C,  Pittsburg,  Pa.,  and  at 
Boston,  Mass.  The  principal  periodicals  are  published 
at  New- York ;  but  there  are  newspapers  published 
also  at  Cincinnati,  Charleston,  Kichmond,  Va.,  Nash- 
ville, Tenn.,  Pittsburgh,  Pa.,  and  Auburn,  N. Y.  These 
establishments  must  be  sources  of  an  immense  reve- 
nue, as  they  possess  almost  an  exclusive  monopoly 
of  subscriptions  to  periodicals,  and  of  the  sale  of  books, 
for  one-twelfth  of  the  population  of  the  country.  An 
examination  of  prices  will  show  a  vast  profit,  when 
compared  with  the  trade  generally.  One  single  pe- 
riodical is  supposed  to  yield  "  forty  thousand  dollars 
a  year,  net  income."  The  subscription  price  of  their 
periodicals  does  not  vary  greatly  from  those  publish- 
ed by  others  ;  but  as  they  all  are  published  at  a  few 
establishments,  the  profits  must  be  vastly  greater. 
The  control  and  management  of  these  funds  is  solely 
with  the  travelling  preachers. 

The  profits,  after  retaining  such  a  proportion  as 
may  be  deemed  expedient  for  carrying  on  operations, 
are  appropriated  exclusively  for  the  support  of  the 
travelling  preachers  and  their  families. 

13.  The  Chartered  Fund.  This  amounts  to  about 
fifty  thousand  dollars,  and  the  income  is  applied  also, 
to  the  support  of  the  travelling  preachers  and  their 
families. 

What  a  contrast  is  here  exhibited  between  the 
spirit  and  complexity  of  this  system,  and  the  spirit  and 


218  CONGREGATIONALISM 

simplicity  of  the  Gospel.  Many  of  the  peculiarities 
and  agencies  here  enumerated,  might  be  well  enough 
in  themselves,  if  they  were  left  where  the  Bible 
places  the  affairs  of  the  Church — in  the  hands  of  the 
people.  But  under  this  system,  every  thing — abso- 
lutely every  thing — pertaining  to  the  Church,  is 
placed  at  the  unlimited  control  of  the  ministry. 
Nothing — absolutely  nothing — is  left  to  the  final 
action  of  the  people.  Even  if  they  are  called  upon 
to  aid,  or  consent,  in  any  matter  of  discipline,  or 
otherwise,  the  system  provides,  that  if  the  preacher 
is  not  satisfied,  the  matter  shall  undergo  a  review 
under  the  direct  control  of  the  clergy.  Indeed,  there 
is  not  "  a  wheel,"  in  all  this  system  of  machinery, 
which  is  not  connected  with  and  dependent  on  the 
main  wheel,  viz.,  the  itinerant  clergy.  The  Scrip- 
tures make  provision  for  the  reception  of  members  to 
the  church,  by  the  brethren.  For  while  the  form  is 
not  prescribed,  the  principle  is  clearly  established. 
The  case  of  the  excommunicated  person,  mentioned 
by  the  Apostle,  would  be  decisive,  even  if  no  other 
directions  were  given.  The  apostle  directs  the 
brethren  to  restore  the  penitent  offender  to  church 
privileges.  He  does  not  himself  restore  him :  he 
does  not  direct  the  pastor  to  restore  him.  That  duty 
belongs  to  "  the  church."  But  what  says  the  organ 
of  the  Methodist  Episcopal  Church  ?  "  We  know 
nothing  of  the  right  of  the  society  to  admit  mem- 
bers into  Church  fellowship ;  and  the  Methodist 
preacher  who  concedes  that  right,  betrays  his  trust, 
and  should  be  held  amenable  for  delinquency  to  his 
brethren."     Such  a  principle  "  would  so  alter  the  re- 


AND  METHODISM. 


219 


lation  between  pastor  and  people,  as  to  subvert  our 
whole  economy.     The  admission  and  exj^ulsion  of 
church  members  by  a  vote  of  the  society^  is  as  ab- 
surd in  theory^  as  it  ivould  be  ruinous  iti  practiced* 
^^  Ruinous ^'^  indeed,  that  principle  would  be  to  Ejns- 
copal  Methodis?n  ;  but  who  presumes  to  pronounce 
it  "  absurd  ?"     It  is  the  very  principle  which  is  laid 
down  by  our  Lord  in  the  ISth  of  Matt.,  and  by  the 
Spirit  of  the  Lord,  in  the  5th  of  1  Cor.     So  directly 
opposed  are  the  Bible  and  this  system  on  these  points. 
According  to  Methodism,  the  duty  of  discipline  com- 
mences with  the  preacher,  or  his  agent,  the  class 
leader.     If  the  offender  is  not  reclaimed  by  private 
effort,   he  may  be  brought  before  the  society,  or  a 
committee.     Says  an  individual  who  has  been  four- 
teen years  a  member  of  the  M.  E.  Church,  and  six 
years  a  travelling  preacher,  "I  never  knew  one  case 
conducted  by  the  society.  *  *  But  how  is  this  com- 
mittee constituted  ?     By  the  sole  loill  of  the  preacher 
in  charger\     But  whether  the  trial  is  before  the  so- 
ciety or  a  committee,  if  the  preacher  is  dissatisfied 
with  the  decision,  he  may  refer  the  case  to  the  ensu- 
ing quarterly  meeting  conference.    (Dis.  pp.  95,  96.) 
To  say  nothing  of  such  a  violation  of  the  directions 
of  our  Lord,  was  there  ever  such  a  judicial  trifling. 
Nearly  every  member  of  the  quarterly  conference  is 
appointed  to  that  body  by  the  preacher  himself^  or 
holds  his  seat  at  the  preacher's  will ;  while  not  an 
individual  of  them  is  chosen  by  the  accused,  or  by 

*  Ed.  Christian  Advocate  and  Journal,  Nov.  25,  1840.     Quoted 
in  the  VVesleyan  Companion,  Vol.  I.  No.  2,  pp.  116,  117. 
t  Polity  of  the  M.  E.  Church,  by  David  Plumbe,p.  26. 


220  CONGREGATIONALISM 

the  people.  The  organization  of  the  quarterly  con- 
ference has  already  been  mentioned.  The  presiding 
officer  is  the  preacher  himself,  or  the  presiding  elder. 
The  class  leaders — the  most  numerous  portion  of 
the  body — are  all  appointed  by  the  preacher.  The 
exhorters  were  selected  by  the  preacher,  with  the 
consent  of  the  leaders,  whom  he  has  appointed,  un- 
less the  class  grants  the  requisite  "  consent,^^  The 
stewards  were  nominated  by  the  preacher,  and  con- 
firmed by  this  body.  The  local  preachers  were  se- 
lected by  the  itinerant  preachers,  with  the  consent  of 
the  class  leaders,  and  were  licensed  by  this  body, 
(pp.  43,  48,  73,  171.)  If  the  accused  feels  himself 
aggrieved  by  the  decision  of  the  committee  or  society, 
he  may  appeal  to  this  conference.  And  this  is  the 
boasted  right  of  tibial  before  the  -people^  and  of  ap- 
j)eal !  Is  this  according  to  the  Bible  ?  Is  it  in  ac- 
cordance with  justice  ?  It  is  Methodism.  Where 
does  the  Bible  give  to  the  ministry  the  power  to  set 
aside  the  decision  of  the  brethren,  and  arraign  an 
accused  brother  before  the  aristocracy  of  the  church — 
those  who  hold  their  office  as  judges  totally  inde- 
pendent of  any  action  of  the  people  ?  That  is  a 
power  which  is  possessed  by  no  civil  judge  in  the 
land. 

Suppose  the  accused  is  unjustly  condemned  ;  how 
is  he  to  obtain  redress  ?  As  an  illustration,  allow  me 
to  give  a  brief  history  of  an  actual  case.  A  member 
of  the  Methodist  Episcopal  Church,  having  failed  in 
business,  was  charged  with  dishonesty.  A  commit- 
tee was  appointed  to  try  the  case ;  the  accused  plead- 
ing not  guilty.     The  evidence  was  mostly  common 


AND  METHODISM  221 

fame.  After  spending  several  evenings,  the  commit- 
tee decided  "  that  they  believed  the  accused  had  acted 
dishonestly;"  though  they  afterwards  all  signed  a 
declaration  that  there  was  no  ^positive  evidence  to  sus- 
tain the  charge.  On  this  evidence,  and  in  view  of  such 
a  decision,  the  preacher  excommunicated  the  accused 
member  ;  for  we  must  remember  that  according  to  this 
system,  it  is  the  prerogative  of  the  preacher,  and  not 
of  the  brethren  of  the  church,  to  perform  this,  as  well 
as  every  other ^  judicial  act.  The  defendant  appealed 
to  the  quarterly  conference  at  which  the  presiding 
elder  of  the  district  presided.  The  conference  was 
directed  to  decide  the  case  by  the  minutes  of  the  pre- 
vious trial.  The  presiding  elder  was  asked,  "  whether 
opinion  expressed  was  a  sufficient  verdict  upon  which 
to  expel  a  member  ?"  He  replied  "  that  the  opinion 
of  the  brethren,  expressed  as  in  the  above  case,  was 
a  sufficient  verdict,  and  was  actimUj finding  apersoii 
guilty,  according  to  the  Book  of  Discipline."  After 
some  discussion,  the  former  decision  was  confirmed. 
As  there  were  those  in  the  Methodist  Church  who 
were  not  prepared  to  bow  their  necks  quietly  to  such 
principles,  a  petition  was  presented  to  the  N.  Y.  Con- 
ference, requesting  information  whether  this  case  ex- 
hibited a  correct  view  of  the  Book  of  Discipline.  The 
first  year,  no  answer  was  returned  to  the  petition.  The 
petitioners  pressed  the  matter  more  strenuously  the 
next  year,  Bishops  Hedding  and  Roberts  being  present. 
The  petition  was  referred  to  a  committee,  who  made  a 
report  justifying  the  course  which  had  been  pursued. 
Their  report  was  adopted  without  discussion.  The 
petitioners  requested  a  copy  of  the  report,  but  it  was 


2-22  CONGREGATIONALISM 

refused.  As  a  reason  for  that  refusal  it  was  remarked, 
"  We  are  afraid  to  trust  it  in  your  hands  ;  you 
might  make  a  had  use  of  it.'''"' 

This  case  made  no  Httle  stir  at  the  time  ;  and  what- 
ever attempts  may  he  made  to  gloss  it  over,  the  ma- 
terial facls  are  regarded  as  unquestionable.  Whose 
character  and  religious  standing  are  safe,  under  the 
operation  of  such  principles  ? 

Before  retiring  from  this  exhibition  of  the  system 
of  Methodism,  let  us  notice  two  of  its  most  important 
features,  viz.,  the  adaptation  of  each  of  its  parts  to 
concentrate  all  ecclesiastical  power  in  the  clergy ; 
and,  what  is  equally  characteristic  of  the  system,  the 
placing  of  every  farthing  of  its  funds  in  then-  hands. 
Lest  my  remarks  should  be  regarded  as  severe  or 
invidious,  I  will  employ  the  language  of  Dr.  Bangs, 

*  "  Thoughts  on  some  parts  of  the  Dis.  of  the  M.  E.  Church,  with  a 
statement  of  some  transactions  and  usages  in  said  Church,  by  John 
W.  Barber." 

As  a  further  illustration  of  the  subject  before  us,  we  instance  a  case 
alluded  to  in  the  "True  Wesleyan"  for  Oct.  18th,  1845.  While  a 
certain  appeal  to  a  quarterly  conference,  was  pending,  one  of  the  clergy, 
discovering  "  that  £t  majority  of  the  members  of  the  conference  differed 
in  opinion  from  himself,  removed  a  sufficient  number  of  class  leaders 
from  office,  and  placed  others  in  their  stead,  who  he  knew  had  the  same 
view  with  himself,  and  thus  secured  a  majority  of  voles  on  his  side  of 
the  question ;  and  this  was  perfectly  legal." 

And  this  is  the  Quarterly  Conference  which  is  paraded  before  us  in 
so  many  different  forms  ;  that  "  bndij  of  laymen,"  which  exercises  such 
a  "  controlling  check  "  upon  the  clergy  ;  which  "  makes  all  the  preach- 
ers !"  Who  can  longer  doubt,  that  the  religious  character  and  ecclesi 
astical  standing  of  the  people  are  "  sufficiently"  guarded,  are  perfectly 
safe  ;  even  though  they  are  held,  primarily,  in  the  fist  of  the  preacher 
in  charge,  while  the  system  allows  "  the  right  of  appeal"  to  such  a 
body  as  this  ! 


AND  METHODISM.  223 

when  opposing  Protestant  Ejnscopac^  ;  and  he  is 
only  commenting  on  the  assumptions  of  the  bishops, 
as  constituting  a  third  ''  rank ''  in  the  ministry,  in 
whom  is  ^'  vested  "  the  exclusive  "  right  of  orditia- 

"  I  have  said  that  the  assertion  of  this  exchisive 
right  was  a  usurpation  which  did  7iot  originally 
belong  to  them ;  that  therefore  it  proved  a  curse  to 
the  church  ;  that  God  has  frowned  upon  it,  and  ex- 
ercises the  awful  prerogative  of  dashing  it  to  jneces, 
whenever  it  stands  in  his  way  of  working."  The 
doctor  waxing  warm,  repeats  the  assertion,  "  that 
the  bishops  usurped  powers  which  did  not  belong  to 
them;"  and  in  proof  of  this,  he  quotes  from  the  "  ac- 
curate historian,  Mosheim." 

"  Speaking  of  these  haughty  prelates,  Mosheim 
says  : — '  Their  first  step  was  an  entire  exclusion  of 
the  people  from  all  part  in  the  administration  of  eccle- 
siastical affairs,  *  *  *  and  principally,  that  they 
might  either  engross  to  themselves,  or  distribute  as 
they  thought  proper,  the  possessions  and  revenues  of 
the  church.  Hence  it  came  to  pass,  that  at  the  con- 
clusion of  this  "  (fourth)  "  century,  there  remained 
no  more  than  a  mere  shadow  of  the  ancient  govern- 
ment of  the  church.  Many  of  the  privileges  which 
had  formerly  belonged  to  the  presbyters  and  people 
were  usurped  by  the  bishops.'  ''* 

Substituting,  now,  "travelling  preachers"  for 
''  bishops,"  we  would  ask,  what  is  it  that  so  excites 
the  holy  indignation  of  Dr.  Bangs  ?     Why,  the  bish- 

*  Methodist  Episcopacy  Vindicated.  By  Nathan  Bangs,  D.  D. 
pp.  26,  27. 


224  CONGREGATIONALISM 

ops  of  the  Protestant  Episcopal  Church  claim  "  the 
exclusive  right  of  ordination  !"  Truly,  the  pillars  of 
the  heavens  are  shaken  !  What  sacrilegious  "  usur- 
pation !"     O,  ''  the  haughty  prelates  !" 

Let  Dr.  Bangs  "  pull  the  beam  out  of  his  own  eye, 
and  then  shall  he  see  clearly  the  mote  that  is  in  his 
brother's  eye."  What  matters  it  to  us,  that  others 
lay  their  hands  on  the  heads  of  our  pastors,  if  we 
have  no  voice  in  their  election, — if  others  may  impose 
them  upon  us,  not  only  without  our  consent,  but,  if 
they  please,  even  against  our  expressed  dissent  7 
This  "exclusive  right  of  ordinatioyij^  is  but  "the 
mint  and  anise  and  cummin,"  in  comparison  with 
the  other  "  rights  "  of  freemen  in  Christ  Jesus, — not 
the  mere  right  of"  suhmittii^g  to  the  absolute  control " 
of  others,  but  of ''administering"  our  own  "ecclesi- 
astical affairs."  It  is  all  well  enough,  when  the 
*'  rights  "  of  the  people — in  respect  to  the  admission, 
and  discipline,  and  exclusion  of  members  ;  in  respect 
to  the  choice  of  pastors,  and  other  officers  ;  in  respect 
to  the  pfractical  ownership  of  their  churches  ;  in  re- 
spect to  every  natural  and  scriptural  right  belonging 
to  us  as  men,  and  as  Christians ; — it  is  all  well 
enough  when  all  these  are  "  usurped  by  the  "  clergy ; 
but  "  usurp  "  the  least  of  their  "  rights,"  lift  up  "  a 
little  horn  "  from  their  midst,  speaking  more  "  swell- 
ing words," — and  it  is  the  very  "  beast,"  "  the  dra- 
gon "  of  Revelation.  So  long  as  it  is  only  "  the  peo- 
ple "  whose  rights,  even  of  representation,  and  of 
trial  by  their  equals^  are  "  usurped,"  and  the  whole 
clergy  of  the  church,  assembled  in  conference,  can 
exclaim,  with   united  voice,  "Pardon   us    if   we 


»  AND  METHODISM.  225 

KNOW    NO    SUCH    RIGHTS,    IF    WE    COMPREHEND    NO 
SUCH  PRIVILEGES." 

"  And  principally,"  quotes  Dr.  Bangs,  "  that  they 
might  engross  to  themselves,  or  distribute  as  they 
thought  proper,  the  possessions  and  revenues  of  the 
church."  Who  engross  to  themselves,  or  distribute 
as  they  think  j)roper^  '•  the  possessions  and  reve- 
nues" of  the  Methodist  Episcopal  Church,  and  the 
millions  vested  in  church  property,  and  the  hundreds 
of  thousands  in  the  Book  Concern,  and  the  chartered 
Fund  ?  Look  at  the  Book  of  Discipline,  under  the 
head,  "  Raising  Supplies."  Every  thing,  from  their 
'•annual"  and  "quarterly  collections,"  and  their 
"  fifth  collection,"  in  class,  and  society,  and  congre- 
gation, down  to  the  accounts  of  the  humblest  stew- 
ard, absolutely  every  thing  is  under  the  supervision 
and  control  of  the  clergy.  There  seems  to  us  some 
slight  inconsistency  in  these  expressions  of  regard 
for  the  "  rights"  of  the  "  dear  people,"  and  of  such 
holy  horror  of  touching  the  funds  of  the  church, 
while  both  hands  are  up  to  the  elbows  in  the  people's 
pockets. 

Look  where  we  may  in  this  system,  and  what  a 
contrast  do  we  behold  with  the  simplicity  of  the 
gospel  7  According  to  the  Scriptures,  a  minister  of 
the  gospel  is  a  mere  preacher  of  the  word,  and  an 
administrator  of  Christian  ordinances.  According  to 
Episcopal  Methodism,  he  is  not  only  an  expounder 
of  the  gospel,  but  an  authoritative  expounder  and 
administrator  of  ecclesiastical  laws.  A  system  of 
machinery  is  contrived,  with  its  wheels  "within" 
wheels,  embracing  every  thing, — that  "  usurps,^^  in 


226  CONGREGATIONALISM 

the  language  adopted  by  Dr.  Bangs,  "  all  the  rights 
and  2)rivileges  of  the  peopled  Others  prescribe  to  the 
people  their  articles  of  faith,  and  mark  out  for  them 
the  path  of  their  duty.  What  room  is  left  for  the  free 
exercise  of  the  conscience  and  the  intellect  ?  The 
preachers  bind  themselves,  in  the  most  solemn  man- 
ner, to  yield  to  the  guidance,  not  of  their  ow7i  convic- 
tions, but  of  others.  What  rights  can  such  a  system 
leave  to  the  people,  where  their  churches,  their  pas- 
tors, the  very  truth  which  they  are  to  hear,  their 
publications,  their  Sabbath-school  books,  every  thing, 
is  yielded  up  to  the  control  of  others  ?  This  system 
might  be  labelled,  "  A  system  for  transferring  re- 
sponsibility from  the  people  to  the  clergy^  and  from, 
the  clergy^  individually^  to  the  bishops  and  General 
Conference.^''  How  can  a  preacher  of  the  everlasting 
gospel,  who  takes  upon  himself  such  an  ordination 
vow,  be  prepared  to  "  give  account  of  himself  to  God?" 
How  can  the  people  be  prepared  to  give  account  of 
themselves  "  as  stewards  of  God,"  when  they  have 
placed  millions  of  their  property  beyond  their  control? 
above  all,  when  they  have  resigned  to  others  the 
discipline  of  the  church,  and  the  most  solemn  per- 
sonal responsibilities  ?" 

These  subjects,  then,  relate,  not  only  to  our  dear- 
est rights^  they  have  a  fearful  bearing  upon  our  final 
account,  and  upon  our  eternal  rewards. 


XL 

"  And  the  twelve  called  the  multitude  of  the  disciples  unto 

THEMj  AND     SAID  ;      '  It    IS    NOT    REASON     THAT     WE    SHOULD    LEAVE    THE 

WORD  OF  God  and  serve  tables.     Therefore,  brethren,  looe:  ye 

OUT  from  AMONO  you  SEVEN  MEN,  OF  HONEST  REPORT,  FULL  OF  THE 

Holy  Ghost  and  wisdom,  whom  we  may  appoint  over  this  busi- 
ness. But  we  will  give  ourselves  continually  to  prayer  and 
to  the  ministry  of  the  word.'  " — Acts  6 :  2-4. 

Who  control  the  use  of  the  Church  Edifices  .' 

A  PRINCIPLE  of  fundamental  importance  in  the 
organization  of  local  churches,  has  been  recognized 
and  established  by  inspired  authority,  viz.,  the  entire 
separation  of  the  ministry  from  the  secular  affairs 
of  the  churches.  And  the  reason  is  twofold.  It  is 
not  "  reasonable,"  that  those  who  have  been  set  apart 
to  the  all-important  work  of  the  ministry,  should  be 
cumbered  with  matters  which  are  entirely  out  of  their 
appropriate  sphere  of  duty,  and  which  belong,  in 
their  very  nature,  to  others  ;  neither  should  they  be 
placed,  unnecessarily,  in  circumstances  where  their 
reputation  and  influence  may  be  impaired,  either  by 
their  own  imperfections,  or  by  the  unreasonableness 
or  prejudice  of  others.  The  secular  afiairs  of  the 
church  belong  to  the  j^eojjle, — the  people  are  respon- 
sible for  the  management  of  them,  as  truly  as  they 
are  for  the  discharge  of  any  other  personal  duty.  As 
they  are  to  "  give  account  of  themselves  to  God,"  so 


228  CONGREGATIONALISM 

they  should  decide  all  questions  pertaining  to  these 
matters.  This  is  the  principle  inculcated  in  the  quo- 
tation which  is  prefixed  as  the  motto  of  this  chapter, 
and  in  accordance  with  which  the  apostles  always 
acted.  The  phrase,  "whom  we  may  appoint,"  refers, 
simply,  to  the  public  acknowledgment  by  the  apos- 
tles, for  themselves,  and  in  behalf  of  the  church,  of 
the  individuals  thus  set  apart,  as  the  servants  of  the 
church.  There  was,  evidently,  no  authoritative  in- 
terference by  the  apostles  ;  for  they  expressly  referred 
the  whole  matter  to  the  brotherhood.  It  is  equally 
evident  that  no  church  is,  07i  these  "points^  Scriptu- 
rally  organized,  in  which  these  principles  are  vio- 
lated. Whether  these  principles  are  followed  in  the 
system  of  Episcopal  Methodism,  it  is  easy  to  judge 
from  our  last  chapter,  in  which  that  system  was  un- 
folded. 

Allusion  was  there  made  to  the  manner  in  Avhich 
church  'property  is  held,  according  to  that  system. 
The  importance  which  is  attached  to  this  point,  by 
the  organs  of  the  Methodist  Episcopal  Church,  and 
their  representations  of  it,  render  a  more  particular 
examination  of  it  necessary.  In  Congregational 
Tract  No.  I.  the  writer  was  led,  by  his  subject,  to 
notice  "  that  system  which  does  not  leave  eve?i  their 
houses  of  worship  in  the  hands  of  the  people  who 
erected  theinP  This  remark,  with  others  of  similar 
import  from  other  sources,  have  called  forth  expres- 
sions and  epithets,  which  are  not  regarded,  in  some 
circles,  as  indicating  either  the  gentleman  or  the 
Christian.  Misrepresentations  of  our  language, — we 
do   not   say  intentional, — are    spread  abroad   upon 


AND  METHODISM.  '         229 

the  wings  of  the  Book  Concern ;  and  these  are  fol- 
lowed by  representations  and  arguments  which  are 
calculated  to  leave,  v/hat  we  regard  as  totally  false 
impressions  respecting  the  question  at  issue. 

What,  then,  is  meant  when  it  is  said  that  the 
system  of  Episcopal  Methodism  does  not  leave  the 
churches  in  the  hands  of  the  people  who  erected 
them  7 

We  do  not  mean,  that  the  "  ownership  "  of  the 
churches  is  transferred  to  the  "  itinerant  clergy,"  in 
such  a  sense,  as  that  they  may  be  said  to  "  own" 
them,  as  they  do  their  horses,  which  they  may  sell, 
and  then  purchase  others  with  the  avails,  or  may 
purchase  mules  instead,  or  may  put  the  money  in 
their  pockets,  and  ''  travel  "  on  foot. 

But  we  do  mean,  that  according  to  "  the  sys- 
tem^^^  the  churches  are  erected  for  the  people  only 
as  Methodists,  and  for  the  interests  of  Methodism  ; 
that  they  are  so  secured,  or  it  is  the  design  of  "  the 
system  "  so  to  secure  them,  that  "  the  people^^  even 
though  they  remain  Episcopal  Methodists,  cannot 
control  their  use  as  churches ;  that  if  the  people 
.should  renounce  Episcopal  Methodism,  they  would 
forfeit  all  claim  to  churches  so  secured,  and  that, 
from  the  first,  according  to  the  system,  the  churches 
are  ''  in  the  hands  of  Trustees,  Avho  are  7iot  appoint- 
ed by  the  people,  and  who  are  not  accountable  to 
the  people  ;  whose  office  it  is  to  secure  the  churches 
to  the  interests  of  Methodism,  and  for  the  use  of  those, 
as  preachers,  and  those  only,  who  are  appointed  for 
that  purpose,  according  to  the  Book  of  Discipline. 

This  is  what  we  mean  ;  and  that  any  intelli- 
11 


230  CONGREGATIONALISM 

gent  Methodist  should  deny  this  statement,  or  any 
part  of  it,  is  marvellous. 

"  To  the  law,  and  to  the  testimony." 

1.  "What  shall  be  done /or  the  security  oi  our 
preaching-houses,  and  the  premises  belonging  there- 
to 7"      (Book  of  Discipline,  p.  165.) 

This  starting  question,  of  itself,  shows  the  true 
genius  of  the  system  on  the  point  in  debate  ;  viz.  that, 
in  this  matter,  "  the  Episcopal  Methodist  connection" 
is  a  joint  stock  concern.  These  edifices  are  "  our 
preaching-houses.''  Indeed,  if  we  considered  the 
authorship  of  the  Book  of  Discipline,  we  should  be 
led  to  suppose  that  the  "  travelling  preachers  "  laid 
exclusive  claim  to  these  buildings,  for  those  who 
make  that  inquiry  are  all  travelling  preachers,  and 
they  call  the  ''  houses  "  "  our  houses.''''  But  we  are 
willing  to  put  a  liberal  construction  upon  their 
language. 

In  answering  the  above  question,  they  prescribe 
"  the  plan  of  a  deed  of  settlement,"  which  is  to  "  be 
brought  into  effect  in  all  j^ossihle  cases,  and  as  far 
as  the  latvs  of  the  states  respectively  will  admit 
of  it.  But  each  annual  conference  is  authorized  to 
make  such  modification  in  the  deeds,  as  they  find 
the  different  usages  and  custoTns  of  law  require 
in  the  different  states  and  territories,  so  as  to  secure 
the  premises  firmly  by  deed,  and  permanently 
TO  THE  Methodist  Episcopal  Church,  accord- 
ing to  the  true  intent  and  meaning  of  the  following 
form  of  a  deed  of  settlement ;  any  thing  in  the  said 
form  to  the  contrary  notwithstanding.^^    (p.  165.) 


AND  METHODISM.  231 

This  language  is  certainly  unequivocal.  The 
design  is,  to  secure  the  premises,  not  "  io  the  people 
who  "  may  have  "  built"  these  "  preaching-houses," 
but  "  to  the  Methodist  Episcopal  Church^^  and  to 
secm-e  ihem  perma?ientl7/,  however  the  builders  may 
change  their  religious  opinions.  It  is  to  be  noticed, 
also,  that  whatever  change  may  be  made  in  this 
"  form  "  of  a  deed,  to  meet  the  demand  of  any  statute, 
it  is  made  not  for  the  purpose  of  securing  any  rights 
of  the  builders,  but  "  so  as  to  secure  the  premises 
firmly  and  permanently  to  the  Methodist  Episco- 
pal Church.^'' 

2.  Another  argument,  confirmatory  of  our  state- 
ment, may  be  drawn  from  the  method  prescribed  for 
the  appointment  of  Trustees,  and  from  the  qualifica- 
tions which  are  requisite  to  render  an  individual  eli- 
gible to  that  ofiice. 

''  In  all  cases  when  a  new  board  of  trustees  is  to 
be  created,  it  shall  be  done  (except  in  those  states 
and  territories  where  the  statutes  provide  differently,) 
by  the  appointment  of  the  preacher  in  charge,  or  the 
presiding  elder  of  the  district."     (p.  171.) 

Who,  with  that  paragraph  before  him,  will  pretend 
that  it  is  the  design  of  "  the  S3^stem "  to  leave  a 
shingle,  or  a  7iail,  "  in  the  hands  of  the  people  ?" 
As  to  the  value  of  the  above  proviso,  we  shall  see,  as 
we  proceed,  that  it  is  of  7io  ??ianner  of  consequence, 
so  far  as  the  points  in  debate  are  concerned.  If,  in 
respect  to  any  thing  in  disjnite,  the  least  discretion- 
ary power  was  reserved  in  the  trustees,  which  might 
be  exercised  for  the  benefit  of  the  people,  in  that  case, 
the  statutes  might,  possibly,  result  in  some  advan- 


232  CONGREGATIONALISM 

tage  to  them.  But  there  is  710  such  discretionary 
power.  The  only  discretioimry  power  (and  respect- 
ing this  there  is  no  debate,)  which  is  reserved  to  the 
trustees,  is  found  in  the  following  proviso  : 

"  If  the  trustees,  or  any  of  them,  have  advanced, 
or  are  responsible  for  any  sum  of  money,"  they  may, 
if  necessary,  sell  the  said  premises,  after  due  notice, 
and,  "  after  paying  the  debt,  and  other  expenses,  they 
shall  deposit  the  remainder  of  the  money  in  the  hands 
of  the  stewards  of  the  society  belonging  to,  or  attend- 
ing divine  service  on  said  premises  ;  which  surplus 
shall  he  at  the  disposal  of  the  next  annual  confer- 
ence^ which  annual  conference  shall  dispose  of  the 
said  money,  according  to  the  best  of  their  judgment, 
for  the  use  of  the  said  society."     (pp.  168,  169.) 

The  judgment  and  fidelity  of  these  trustees  may 
be  of  some  consequence  to  the  people,  in  respect  to 
the  contracting  of  debts,  and  the  sale  of  the  premises ; 
but  these  things  do  not  affect  the  points  in  debate, 
whether  the  system  leaves  the  houses  of  worship 
in  the  hands  of  the  peojjle  who  have  erected  them. 
For  example  :  it  is  of  importance  to  a  minoj,  to  have 
a  wise  and  faithful  guardian ;  but  however  wise  or 
unwise,  faithful  or  unfaithful  the  guardian  may  be, 
or  however  he  may  be  appointed,  it  is  still  true,  that 
the  minor's  property  is  "  not  left  in  "  his  own 
"  hands." 

But  there  is  another  item  in  respect  to  the  appoint- 
ment of  trustees.  In  case  of  a  vacancy  or  vacancies, 
"  the  preacher  "  in  charge,  having  called  a  meeting  of 
the  remaining  trustees,  "  shall  proceed  to  nominate 
one  or  more  persons"  for  the  vacant  office.     "  And  the 


AND  METHODISM.  233 

said  trustees,  so  assembled,  shall  proceed  to  elect,  and 
by  a  majority  of  votes  shall  appoint  the  person  or 
persons  so  nominated,  to  fill  such  vacancy  or  vacan- 
cies," and,  in  case  of  a  tie,  "  the  stationed  preacher 
shall  have  the  casting  vote."     (pp.  167,  168.) 

Thus  it  appears,  that  it  is  the  design  of  ''  the  sys- 
tem," that  710  question,  affecting  their  interest  in  the 
"  said  premises,"  shall  ever  he  brought  before  the 
people. 

Allusion  was  made  to  certain  qualifications  for  the 
office  of  trustee,  as  indicating  the  design  of  "  the 
system  "  on  the  points  in  debate.  "  No  person  shall 
be  eligible  as  a  trustee  to  any  of  our  houses,  church- 
es, or  schools,  who  is  not  a  regular  member  of  our 
church."  (p.  164.)  "  As  often  as  one  or  more  of  the 
trustees  *  *  shall  die,  or  cease  to  he  a  member  of 
the  said  church,  according  to  the  rules  and  disci- 
pline aforesaid,^^  the  office  is  pronounced  vacant, 
and  is  to  be  filled  by  a  new  election,  as  above  de- 
scribed, (p.  167.)  *'  Provided  the  person  or  persons 
nominated  (by  the  preacher,)  shall  have  been  one 
year  a  member  or  members  of  the  said  church  im- 
mediately preceding  such  nomination."  (p.  168.) 
Thus  it  appears  that  "  the  system"  is  as  inexorable 
as  death,  in  excluding  all  those  from  its  privileges 
who  renounce  its  "  discipline,  by  ceasing  to  be  mem- 
bers of  the  said  church." 

3.  We  sustain  our  statement  from  the  duties  which 
''  the  system  "  prescribes  to  these  trustees. 

"  That  they"  (the  trustees)  "  shall  erect  *  *  a  house 
or  place  of  worship,  for  the  use  of  the  members 
of  the  Methodist  Episcopal  Church  in  the  United 


234  CONGREGATIONALISM 

States  of  A^nerica^  according  to  the  rules  and  dis- 
cipline which  from  time  to  time  may  be  agreed  upon, 
and  adopted  by  the  ministers  and  preachers  of  the 
said  chm'ch,  at  their  General  Conferences  in  the  Uni- 
ted States  of  America  ;  and  in  farther  trust  and  con- 
fidence, that  they  shall  at  all  times,  forever  hereaf- 
ter ^  permit  such  m/i7iisters  and  preachers  belo7iging 
to  the  said  church,  as  shall  from  time  to  time  be 
duly  authorized  hy  the  General  Conferences  of 
the  ministers  and  preachers  of  the  said  Methodist 
Episcopal  Church,  or  by  the  annual  conferences,  au- 
thorized by  the  said  General  Conference,  to  preach 
and  expound  God's  holy  word  therein/'*  (pp.  166, 
167.) 

Here  are  three  particulars,  all  coinciding  to  show 
the  design  of  the  system.  1st.  The  house  is  "for 
the  use  of  the  members  of  the  Methodist  Episcopal 
Church  in  the  United  States  of  America."  Thus  it  ap- 
pears that  those  "  who  erected  "  the  house  of  worship, 
are  to  enjoy  ''  the  use  "  of  "  the  premises  "  only  on 
the  supposition  that  they  are  members  of  the  above 
church  ;  or  at  least,  whether  technically  members  or 
not,  none  are  to  worship  there  in  the  character,  or 
under  the  name,  of  any  other  denomination.  2dly. 
They  are  to  be  governed  by,  and  worship  according 
to  the  rules  and  discipline  of  the  above  church. 
3dly.  "  The  preachers  of  the  said  church  "  are  to 
have  a  iierpetual  and  unlimited  ^^use^^  of  "the 
house,"  in  the  discharge  of  the  duties  of  their  office. 

*  This  is  an  extract  from  "the  form  of  the  deed"  by  which  the 
trustees  liold  "  the  premises"  upon  which  they  are  "  to  erect  the 
house  of  worship." 


AND  METHODISM.  ^35 

How  the  perversion  of  premises,  thus  held,  to  any 
other  purposes,  is  consistent  with  all  this,  or  any  part 
of  it.  it  is  difficult  to  conceive.  If  church  property 
c«7i  he  held^  "  permanently,"  in  any  way  whatever, 
so  as  effectually  to  secure  the  original  design,  we 
would  ask  how  that  method  would  differ  from  "  the 
form  "  here  prescribed  ?  If  law  is  of  any  avail,  and 
possesses  any  thing  of  definiteness,  for  the  purpose 
of  securing  property  vested  in  churches,  then  it 
would  be  difficult  to  conceive  how  property  held  as 
above,  is  subject  to  the  caprice  or  the  religious  changes 
of  subsequent  generations.  But  however  this  may 
be,  the  designs  of  the  contracting  parties  are  une- 
quivocally expressed  ;  and  if  they  are,  eventually, 
disappointed,  then  the  only  question  which  can  be 
raised,  hereafter,  respecting  the  ownership  of  church 
property  will  be,  "  Who  has  j)ossession  V  A  deed 
can  possess  no  value  whatever. 

It  appears,  also,  that  so  far  as  the  question  of  the 
right  of  occupancy  of  the  churches  is  concernedj 
either  in  respect  to  the  preacher,  or  the  people,  no 
discretionary  power  is  vested  in  the  trustees;  so 
that  the  mode  of  their  appointment  is,  in  these  re- 
spects, of  710  consequence  whatever.  They  are 
hedged  in,  not  by  the  opinions  of  the  people,  but  hy 
the  stronger  authority  of  statute  law.  How,  then, 
are  churches,  thus  held,  "  left  in  the  hands  of  the 
people  who  erected  them  'P 

4.  The  design  of  "  the  system  "  is  farther  evident 
from  another  fact,  which  has  already  been  intimated, 
viz.,  that  if  churches  are  sold,  the  avails  are  not  left 
at  the  control  of  the  people,  to  be  used  by  themselves, 


236  CONGREGATIONALISM 

as  they  think  proper,  or  not  used  at  all;  but  the 
"  surplus,"  after  the  payment  of  debts  and  expenses^ 
shall  be  deposited  in  the  hands  of  the  steward,  or 
stewards,  to  be  held  by  them  at  the  disposal  of  the 
annual  conference,  "  which  said  conference  shall  dis- 
pose of  the  money,  according  the  best  of  their  judg- 
ment, for  the  use  of  the  said  society."  (pp.  168, 169.) 
We  have  been  accustomed  to  suppose,  that  men, 
who  could  not  dispose  of  property  for  their  own  use, 
according  to  their  own  "judgment,"  did  not  regard 
that  property  as  being  in  their  own  hands. 

5.  Another  fact  tending  also  to  the  same  conclu- 
sion, is  worthy  of  particular  notice,  viz.,  that  the 
trustees  are  "responsible,"  not  to  the  'people^  but  '-to 
the  quarterly  meeting  conference  of  the  circuit  or 
station,"  where  the  premises  are  located,  to  which 
they  are  required  to  make  a  yearly  report,  (pp.  170, 
171.)  Now,  when  we  recollect  that  not  a  single 
member  of  that  conference  holds  his  seat  depen- 
dently  upon  the  people,  we  see  that  it  is  the  design 
of  this  "  system"  to  cut  off  the  last  hold  of  the  peo- 
ple from  their  houses  of  worship. 

6.  We  have  the  arguments  of  Episcopal  Meth- 
odists themselves  confirming  our  statement. 

A  certain  preacher,  reviewing  this  statement  from 
the  pulpit,  as  found  in  Congregational  Tract  No.  I, 
and  waxing  warm  in  his  praises  of  Episcopal  Meth- 
odism, forgot,  apparently,  the  point  at  which  he  was 
aiming,  and  with  characteristic  modesty,  congratu- 
lated his  hearers  that  their  "  system"  did  not  leave 
their  churches  to  the  caprices  of  the  people^  but  pre- 
served them  safe  from  the  possibility  of  change,  by 


i^' 


AND  METHODISM.  237 


placing  them  "  in  the  hands"  of  a  few  wise  and  good 
men,  (himself,  of  course,  being  of  that  number.)  In 
order  to  secure  a  permanent  impression  upon  his 
audience,  he  contrasted  the  system  of  Methodism 
with  that  of  the  Puritans ;  and  here  he  became 
pathetic,  while  his  imagination  portrayed  the  feelings 
of  the  departed  Puritans,  as  they  looked  down  upon 
churches  which  they  had  dedicated  to  the  Trinity, 
now  perverted  from  their  original  purposes. 

We  leave  others  to  judge  of  the  bearing  of  his 
argument  upon  the  question,  whether  that  "  system 
leaves  the  churches  in  the  hands  of  those  who  erected 
them?" 

But  lest  some  should  set  this  testimony  aside,  as 
being  merely  the  opinion  of  an  individual,  we  will 
exhibit  an  argument  which  is  endorsed  by  the  Gen- 
eral Conference,  through  their  agents  at  the  Book 
Concern.  "  In  respect  to  our  free  houses,'^  (and  most 
of  them  are  free,)  '-investments  of  property  in  them 
were  voluntary  benefactions,  by  w^hich  the  do- 
nors ACQ.UIRED  no  PROPERTY  in  suchfree  churches. 
They  were  erected  for  any  and  all  who  choose  to  use 
them,"  (i.  e.,  who  choose  to  use  them  according  to 
^'  the  terms  of  their  erection,")  '-'  and  if  they  are  se- 
cured by  the  terms  of  their  erection  to  the  doctrines 
and  usages  of  Methodism,  this,  also,  must  have 
been  the  voluntary  act,"  (or  must  have  been  done 
with  the  implied  consent,)  "of  the  donors.  The 
original  design  being  fulfilled,  no  complaint  can  be 
just,  on  the  part  of  those  who  may  choose,  after  such 
charities,  to  leave  the  cause  to  which  they  were 
given.  It  should  be  remembered  also,  that  many 
11* 


238  CONGREGATIONALISM 

who  are  dead,  and  many  who  are  not  members  of 
the  church,  have  contributed  to  such  free  houses,  on 
the  same  terms,  and  for  the  same  beneficent  purpose. 
Has  a  man  a  right  to  reclaim  a  charity^  which,  by 
being  blended  with  that  of  others,  dead  and  aUve, 

CANNOT  BE  RETURNED  WITHOUT  FRUSTRATING  AN 

OBJECT  of  lyuhlic  beneficence  7  and  that,  too,  when 

THE    ORIGINAL    TERMS  OF  THE    GRANT  ARE    FULLY 

ADHERED  TO?  SucJi  a  claim,  it  is  clear,  by  de- 
stroying all  grounds  of  the  j)Grmanency  of  charita- 
ble bequests,  would  soon  suppress  all  similar  liber- 
ality. Such  a  claim  is  no  more  admissible  in  this 
case,  than  in  any  other  benevolent  founda- 
tion."* 

The  whole  of  this  argument  hinges  on  this  point, 
viz.,  if  the  premises  have  been  secured  according  to 
the  Book  of  Discipline,  they  are  secured,  not  to  the 
"  donors^'^  by  whose  "  benefactions"  the  churches 
were  erected,  but  to  "  the  doctrines  and  usages  of 
MethodismP  "  Such  investments  were  voluntary 
benefactions,  by  which  the  donors  acquired  no 
property  in  such  free  churches." 

This,  we  must  remember,  is  spoken  '^  by  author- 
ity." It  exhibits  the  design  of  "  the  systejn,^^  its 
authors  being  judges.  It  proves  that  "^Ae  sys- 
tem does  not  leave  the  churches  in  the  hands  of 
those  who  erected  themP 

7.  But  the  above  argument  is  not  a  mere  expres- 
sion of  opinion ;  it  is  an  operative  law  of  "the  sys- 
tem," a  law  which  has  been  enforced  (how  success- 
fully we  cannot  say)  by  repeated  suits  instituted  for 

*  Tract  for  the  Times,  No.  2,  Gov.  of  M.  E.  Church,  p.  5. 


AND  METHODISM.  339 

the  purpose  of  recovering  church  property  which  se- 
ceders  from  the  Methodist  Episcopal  Church  endea- 
vored to  retain  in  their  possession,  on  the  ground  that 
they  had  purchased  the  premises,  and  erected  the 
buildings.  '^  No  !" — the  officers  of  that  church  reply, 
— "  Our  free  houses  are  secured^  hy  the  terms  of 
their  erection^  to  the  doctrines  and  usages  of  Meth- 
odismP  Your  subscriptions  were  not  "  investments  ; 
they  were  voluntary  benefactions^  by  which  the  do- 
nors acquired  no  jjrojjerty  in  such  free  churches."* 
But  it  is  attempted  to  break  the  force  of  all  these 
arguments  by  a  play  upon  the  name  of  the  churchy 
as  given  in  the  "form  of  a  deed  of  settlement." 
This  attempt  may  be  thought  too  ridiculous  to  be 
noticed;  but  as  it  is  formally  and  pompously  paraded 
by  those  who  are  interested  to  keep  the  people  quiet, 

*  It  is  not  certain  that  seceders  from  the  Methodist  Episcopal 
Church  will  retain  possession  of  "  their  houses  of  worship,"  or  escape 
vexatious  and  expensive  law-suits,  even  though  their  churches  have 
not  been  "  secured  to  the  doctrines  and  usages  of  Methodism,"  "  accord- 
ing to  the  plan  of  the  deed  of  settlement."  The  very  best  of  authority 
has  made  the  statemicnt  in  a  public  paper,  that  a  suit  has  been  recently 
instituted  for  the  recovery  of  a  church,  under  the  following  circum- 
stances : 

A  stone  chapel  had  been  erected  by  a  Methodist  Episcopal  So- 
ciety ;  but  BEFORE  it  was  "secured  to  the  doctrines  and  usages  of 
Methodism"  according  to  the  principles  prescribed  in  the  Book  of  Dis- 
cipline, a  very  large  majority  of  the  society,  participating  in  the  disaf- 
fection which  is  now  agitating  the  Methodist  Episcopal  Church, 
seceded,  and  joined  the  Wesleyan  Methodist  Connection,  retaining 
possession  of  their  house  of  worship.  The  seceders  had  been  at  the 
entire  expense  of  purchasing  the  premises,  and  erecting  the  building, 
with  the  exception  of  about  eighty  dollars ;  and  this  sum  they  offered 
to  repay,  both  principal  and  interest.     "  No !"  says  the  presiding  elder, 

"  WE  WILL  HAVE  THE  WHOLE  OF  IT." 


240  CONGREGATIONALISM 

it  is  necessary  to  notice  it,  as  one  of  the  shifts  to  which 
they  are  compelled  to  resort. 

It  is  said  "that  the  words  '  Methodist  Episcopal 
Church  in  the  United  States  of  America,'  as  used  in 
the  deeds  by  which  Methodist  Churches  are  held, 
according  to  the  book,  merely  indicate  the  name  of 
the  religious  society  for  which  the  premises  are 
held." 

Let  us  examine  this  barefaced  assertion.  "  Ac- 
cording to  the  rules  and  discipline  which  from  time 
to  time  may  be  agreed  upon  and  adopted  by  the  m,in- 
isters  and  jpreachers  of  the  said  churchy  at  their 
General  Conferences  in  the  United  States  of  Ameri- 
ca," &c.  Of  the  said  church.  What  church! 
"  Why.  the  society,^^  (say  these  interpreters),  "/or 
whose  jmrticidar  use  the  house  of  worship,  which 
is  indicated  in  the  deed,  was  erected." 

The  preachers  who  assemble  in  "  General  Con- 
ference," then,  are  "  the  ministers  or  preachers  of" 
this  particular^  local  society !  "  According  to  the 
rules  and  discipline  which  may  be  adopted  by  the 
ministers  and  preachers  of  the  said "  local  society, 
"  at  their  General  Conferences  !"  "  And  in  farther 
trust  that  they"  (the  trustees)  "  shall  at  all  times  for 
ever  hereafter  permit  such  ministers  and  preachers 
belonging  to  the  said  "  local  society  (!)  "  as  shall 
from  time  to  time  be  duly  authorized  by  the  General 
Conferences  of  the  ministers  and  preachers  of  tJie 
said  "  local  society  (!)  "  to  preach  and  expound  God's 
holy  word  therein."  If  this  looks  like  the  most  ar- 
rant trifling,  it  is  not  our  fault. 

But  "  the  form  of  the  deed,"  itself,  as  given  in 


AND  METHODISM.  241 

the  Book  of  Disciplinej  shows  the  inconsistency  of 
the  abo\re  interpretation,  in  another  way.  The  local 
"  society  "  is  referred  to,  iji  contradistinction  from 
"  the  Methodist  Episcopal  Church  in  the  United 
States  of  America."  The  directions  respecting  the 
use  of  the  money  produced  by  the  sale  of  any 
church,  require  it  to  be  placed  "  in  the  hands  of  the 
steward  or  stewards  of  the  society  belonging  to,  or 
attending  divine  service  on  said  'premises.''^  Here 
'^  the  society "  is  indicated  under  its  appropriate 
name  ;  and  not  as  "  the  Methodist  Episcopal  Church 
in  the  United  States  of  America !"  But  this  subter- 
fuge is  too  barefaced  and  contemptible  to  require 
farther  notice. 

Nothing  is  more  evident,  then,  than  that  it  was 
the  design  of  the  framers  of  the  system  of  Episcopal 
Methodism,  to  place^the  houses  of  worship  of  that 
denomination  at  the  control  of  the  clergy,  and  to  se- 
cure them  there  "/o/-  ever:^  The  tongue  of  man  or 
angel  could  not  be  more  explicit.  The  very  nature 
of  the  itinerancy^ — that  grand  peculiarity  of  the  sys- 
tem,— requires  this  corresponding  principle.  "  The 
absolute  power  "  of  sending  the  preachers  wherever 
expediency  may  require,  would  be  nugatory,  if  the 
churches  which  they  are  to  occupy  may,  at  any 
time,  be  shut  against  them.  "  This  absohite  pow- 
er," alone,  would  be  of  less  practical  value  than 
Franklin's  odd  half  of  a  pair  of  scissors  ;  but  put 
these  two  powers  together,  and  they  tvill  cnt.  This 
provision  is  the  crowning  act,  which  places  every 
thing,  in  effect,  in  the  hands  of  the  clergy :  they  are 
firmly  fixed  in  their  seats,  with  the  reins  in  their 
grasp. 


242  CONGREGATIONALISM 

It  may  be  inquired,  why  the  hege  subjects  of  this 
system  are  found,  at  times,  claiming  '■^that  their 
churches  are  left  in  the  hands  of  those  who  erected 
them^^ — thus  "  blowing  both  hot  and  cold." 

It  is  because  the  people,  in  our  degenerate  times, 
when  these  "  steepled  idols "  find  unaccustomed 
worshippers — the  more  zealous  because  unaccus- 
tomed, in  this  respect — are  not  passive  at  the  inti- 
mation, that  the  control  of  their  churches,  which 
have  been  erected  by  such  unusual  efforts,  is  really 
"  vested  "  in  others.  Or,  to  express  the  fact  in  their 
own  language,  "  the  people  would  not  be  so  ready  to 
contribute  their  money  "  to  erect  churches  purely  as 
"  voluntary  benefactions," 

But  it  is  asserted,  that  the  statutes  of  some  of  the 
states  secure  to  societies  the  possession  of  their 
churches ;  particularly  by  securing  to  them  the  right 
of  electing  their  own  trustees.  Now,  if  this  assertion 
were  in  accordance  with  fact^  no  thanks  would  be 
due  to  '•  the  system.^^  Indeed,  this  plea  is,  of  itself, 
an  admission^  that  "  the  system  does  not  leave  the 
churches  in  the  hands  of  those  who  erected  them." 
It  comes  to  this  ;  those  who  erect  Methodist  Episco- 
pal churches,  must  plead,  in  order  to  retain  them 
"  in  their  own  hands,"  that  one  of  the  peculiar  fea- 
tures,— one  of  the  fundamental  principles  of  their 
"  system,"  is  not  "  tolerated  "  by  the  laws  of  some 
"  of  the  states  and  territories." 

It  is,  indeed,  most  certain  that  the  statutes  of  this 
state  are  designed  to  secure  the  churches  in  the 
hands  of  the  people,  if  they  avail  themselves  of  the 
appropriate  means,  and  unless  they  renounce  the 


AND  METHODISM.  243 

protection  of  the  law  by  some  act  of  their  own ;  but 
how  any  thing  can  avail  those  whose  churches 
have  been  "  secured  to  the  doctrines  and  usages  of 
Methodism^^  it  is  not  easy  to  perceive.  We  have 
heard,  indeed,  of  "  the  glorious  uncertainty  of  the 
law.''  But  the  framers  of  our  Constitution  were, 
probably,  most  of  them,  plain  Congregationalists, 
accustomed  to  think  it  a  privilege  to  manage  their 
own  ecclesiastical  afiairs  in  their  own  way.  They, 
probably,  had  never  been  permitted  to  thank  God  for 
the  enlarged  liberty  of  Episcopal  Methodism.  At 
any  rate,  none  will  pretend  that  the  statutes  of  this 
state  were  designed  to  coerce  men  into  any  particu- 
lar form  or  system  of  church  government,  or  to  of- 
fer the  least  interference  with  any  system ;  or  to 
throw  its  arm  of  protection  over  those  who,  for  any 
cause,  were  disposed  to  interfere  with  the  action  of 
any  system,  which  is  compatible  with  "  the  peace 
and  safety  of  the  state."  The  third  section  of  the 
'•  Declaration  of  Rights,"  prefixed  to  the  constitution 
of  this  state,  places  this  matter,  it  would  seem,  be- 
yond cavil. 

"  Sect.  3.  The  exercise  and  enjoyment  of  reli- 
gious profession  and  worship,  without  discrimina- 
tion, shall  for  ever  be  free  to  all  persons  in  this  state  ; 
provided,  that  the  right  hereby  declared  and  estab- 
lished shall  not  be  so  construed  as  to  excuse  acts  of 
licentiousness,  or  to  justify  practices  inconsistent  with 
the  peace  and  safety  of  the  state." 

Now,  is  it  to  be  admitted,  that  the  system  con- 
tained in  the  Book  of  DiscipUne  of  the  Methodist 
Episcopal  Church,  comes  within  the  above  proviso  ? 


244  CONGREGATIONALISM 

Or  is  it  permitted  to  every  other  denomination  to 
adopt  whatever  system  they  please,  untrammelled  in 
respect  to  any  of  its  features,  while  the  ''  poor,  per- 
secuted Methodist  "  beholds  the  grand  peculiarity  of 
his  favorite  system  struck  down  by  the  strong  arm 
of  statute  law?  Is  it  so,  that  our  legislator's  have 
drawn  their  pen  across  six  jiages  of  the  Book  of 
Discipline  of  the  Methodist  Episcopal  Church  of 
the  United  States  of  America  7  Have  the  days  of 
the  Inquisition  returned  ?  or,  more  terrible  still,  have 
the  "  Blue  Laws  of  Connecticut "  been  revived,  in 
the  nineteenth  century,  with  the  addition  of  the  In- 
dex Expurgatorius  of  Popery  ?  Alas,  that  the  dying 
Methodist  should  find  his  "liberality  suppressed," 
because  "  all  grounds  of  the  permanent  security  of 
charitable  bequests  "  for  "  the  erection  of  churches, 
which  he  ivishes  to  secure  •'  to  the  doctrines  and 
usages  of  Methodism,"  "  are  destroijed.^''  Is  that 
statute  law  in  Connecticut  7  It  cannot  be.  What- 
ever privileges  the  system  of  Methodism  confers,  ev- 
ery man  has  a  right  to  enjoy.  Whatever  disabilities 
that  system  imposes,  every  man  has  an  equal  right 
to  suffer.  If  men  please  to  place  themselves  under 
the  irresponsible  ecclesiastical  control  of  others,  or 
if  they  please  to  "  secure  "  their  property,  or  any  part 
of  it,  "^0  the  doctrines  and  usages  of  Methodism^"* 
shall  the  laws' interfere  with  these  natural  rights? 
May  not  the  good  people  of  this  state  bow  their 
necks  to  any  yoke  ecclesiastical  they  please,  of  wood, 
or  of  iron ;  or  adopt  any  name  they  please — Issa- 
cher^  if  they  like  it — and  how  down  between  their 
burdens  7     And  will  not  the  "  Declaration  of  Rights" 


AND  METHODISM.  345 

sustain  them  in  this,  any  statute  "  to  the  contrary 
notrcithstancUng  ?"  Is  it  so,  that  church  property 
cannot  be  ''  secxued  firmly  by  deed,  and  jjennanent- 
ly,  to  the  Methodist  Episcopal  Church  of  the  United 
States  of  America,  according  to  the  true  intent  and 
meaning  "  of  the  Book  of  Discipline,  of  the  said 
church  V 


K 


XII. 

"  Jesus  said,  '  ye  enow  that  the  princes  of  the  Gentiles  exer- 
cise DOMINION  OVER  THEM,  AND  THEY  THAT  ARE  GREAT  EXERCISE  AUTHOR- 
ITY UPON  THEM.       But  IT  SHALL  NOT  BE  SO  AMONG   YOU.'  "■ — Matth.  20  I 

25,  26. 

Powers  of  the  Bishops— Springfield  District — Lowell  Case — "  Checks"  upon  the 
Bishops. 

The  history  of  the  world  has  been  httle  else 
than  the  history  of  Ambition.  And  this  remark  is 
scarcely  less  true  of  the  history  of  the  Churchy  than 
of  the  history  of  nations.  With  a  few  bright  ex- 
ceptions, "  princes,"  ecclesiastical  as  well  as  politi- 
cal, ''  have  exercised  dominion"  over  the  people^ 
Kings  have  claimed  this  ''authority"  by  "divine 
right."  But  they  are  not  alone  in  urging  this  claim. 
There  are  ministers  of  the  Gospel,  who  would  share 
it  in  common  with  kings.  This  is  their  language. 
"  Our  commission  is,  *  *  to  enforce  the  moral  disci- 
2Jline,  established  by  the  one  lawgiver,  hi/  those 
spiritual  powers  vested  in  us.'*'* 

This  assumption  is  the  corner  stone  in  the  sys- 
tem of  Episcopal  Methodism.  We  have  examined, 
with  some  particularity,  the  complicated  machinery 
of  that  system.     We  have  noticed  how  eyery  thing 

*  Gov.  of  Meth.  Ep.  Ch.  p.  10.  Quoted  from  the  Report  of  Gen. 
Con.  1828. 


CONGREGATIONALISM,  ETC.  247 

is  made  to  play  into  the  hands  of  the  clergy ;  how 
their  power  is  guarded  at  every  point,  against  all 
encroachment  of  the  people  ;  and  how  that  power  is 
secured^  by  associating  '•  the  'purse^^  with  "  the 
swordJ^ 

But  om-  examination  has,  thus  far,  been  made 
while  the  machinery  was  at  rest.  Our  conceptions 
must  necessarily  be  imperfect,  unless  the  "  wheels*' are 
seen  in  motion.  I  call  attention,  now,  to  one  of  the 
main  wheels  of  the  system  ;  or,  dropping  the  figure, 
and  adopting  language  synonymous  with  that  in  the 
motto  of  this  chapter,  we  will  examine  some  of  the 
"prerogatives"  which  are  '-vested"  in  the  chief  of 
these  ecclesiastical  "  princes,"  in  their  practical  oper- 
ation. 

The  elements  of  Episcopal  Methodism  in  this 
country,  were  all  furnished  when  Dr.  Coke  had  re- 
ceived his  appointment,  or,  as  it  is  commonly  called 
his  ordination,  from  the  hands  of  Mr.  Wesley,  aided 
by  two  or  three  of  his  friends,  who  were  all  presby- 
ters of  the  Church  of  England.  Charles  Wesley 
saw  that  this  act  was  the  establishment  of  a  Metho- 
dist Episcopal  Church  in  America, — constituting  an 
entire  separation  from  the  Church  of  England, — and 
that  Dr.  Coke  was,  infact^  a  bishop.  On  the  modern 
Episcopal  theory,  he  was  not,  indeed  a  bishop  ;  and 
neither  he,  or  his  brethren  in  office,  are  acknowledged 
as  bishops  by  those  whose  special  glory  it  is,  that 
they  can  trace  their  pedigree  through  a  parentage* 
to  which  loe  claim  no  relationship.  As  that  chain  of 
honorable  ancestry  is  thus  again  broken,  our  Metho- 

*  Rev.  17:  1,5. 


248  CONGREGATIONALISM 

dist  brethren  are  driven  to  the  necessity  of  spHtting 
hairs  upon  the  difference  between  the  terms  bishop.^ 
and  superintendent.  The  word  translated  "  bishop" 
means,  hterally,  an  overseer ;  and  what  is  a  superin- 
tendent but  an  overseer  7  They  contend  that  bish- 
ops are  of  the  same  rank  with  elders^  or  presbyters, 
and  that  the  distinction  consists  in  their  o^ce5.  But 
this  looks  to  us  very  much  like  a  distinction  without 
a  difference  ;  for  so  long  as  their  bishops  are,  infact^ 
a  grade  above  their  elders,  receiving  an  additional 
ordination,  with  even  more  of  ceremony  than  that  of 
elders,  taking  precedence  of  them,  and  directing  them 
in  all  their  official  duties,  all  this  belaboring  of  Pro- 
testant Episcopacy  seems  to  us  a  mere  beating  of 
the  air,  or  a  wielding  of  blows  which  only  rebound 
upon  themselves. 

We  are  told  that  the  title  of  bishop  was  not  used 
in  the  Methodist  Church  until  about  three  years 
after  the  ordination  of  Dr.  Coke ;  and  when,  at 
length,  that  title  was  assumed,  it  called  forth  strong 
opposition,  from  Mr.  Wesley  as  well  as  from  others. 
Mr.  Wesley's  feelings  were  greatly  aroused.  Writ- 
ing to  Francis  Asbury  he  says,  '•^How  can  you.  how 
dare  you  be  called  a  bishop  ?  I  shudder  at  the 
very  thought.  Men  may  call  me  a  knave  or  afool^ 
a  rascal^  a  scoundrel^  and  I  am  content ;  but  they 
shall  never,  with  viy  consent,  call  me  bishop.  For 
my  sake,  for  God's  sake,  for  Chrisfs  sake,  j)^(-t  an 
end  to  this.^^ 

We  can  discover  no  adequate  cause  for  all  this 
warmth.  The  difference  between  them  was  a  very 
unimportant  one,   merely   a  matter  of  order,   viz. 


AND  METHODISM.  249 

whether  the  presence  of  a  bishop  should  be  insisted 
on  at  ordinations  whenever  it  was  possible  for  one 
to  be  present?  Powers  of  unspeakably  greater 
practical  importance,  had  been  claimed  and  exercised 
by  Mr.  Wesley,  and  communicated  by  him,  through 
Dr.  Coke,  to  Mr.  Asbury. 

But  both  the  name  and  the  thing  were  fully  es- 
tablished. Says  the  Book  of  Disciphne,  "  Mr.  Wes- 
ley having  determined  to  ordain  ministers  for  Amer- 
ica, preferring  the  episcopal  mode  of  Church  gov- 
ernment, he  solemnly  set  apart,  by  the  imposition  of 
his  hands  and  prayer,  one  of  them,  viz.,  Thomas 
Coke,  doctor  of  civil  law,  late  of  Oxford,  and  a  pres- 
byter of  the  Church  of  England,  for  the  episcopal 
office  ;  and,  having  delivered  to  him  letters  of  epis- 
copal orders,  commissioned  and  directed  him  to  set 
apart  Francis  Asbury,  then  General  Assistant  of  the 
Methodist  Society  in  America,  for  the  same  episcopal 
office ;  he,  the  said  Francis  Asbury,  being  ordained 
deacon  and  elder.  In  consequence  of  which,  the  said 
Francis  Asbury  was  solemnly  set  apart  for  the  said 
episcopal  office  by  prayer  and  the  imposition  of  the 
hands  of  the  said  Thomas  Coke,  other  regularly  or- 
dained ministers  assisting  in  the  sacred  ceremony. 
At  which  time  the  General  Conference  held  at  Balti- 
more, did  unanimously  receive  the  said  Thomas 
Coke  and  Francis  Asbury  as  their  bishops,  being 
fully  satisfied  of  the  validity  of  their  episcopal  ordi- 
nation."* 

This  extract  would  lead  us  to  suppose,  that  the 
General  Conference  regarded  themselves  as  carrying 

*  Book  of  Dis.  pp.  7,8. 


250  CONGREGATIONALISM 

out  the  wishes  and  "  directions "  of  Mr.  Wesley. 
Their  use  of  the  term  bishops  appears  perfectly  na- 
tural, notwithstanding  Mr.  Wesley's  burning  denun- 
ciation of  it.  It  is  no  part  of  our  duty  to  reconcile 
this  discrepancy.  But  these  bishops  have  shown 
themselves  to  be  ^^  every  inch^^  bishops,  whose  weight 
both  the  inferior  clergy  and  the  people  have  often 
been  made  to  feel. 

If  one  were  to  judge  of  the  powers  and  preroga- 
tives of  these  bishops,  by  the  writings  of  their  advo- 
cates and  apologists,  he  would  conclude,  in  his  sim- 
plicity, that  a  Methodist  bishop  was  almost  as  desti- 
tute of  authority  as  a  Congregational  pastor,  only 
possessing  a  more  extensive  pastoral  charge  ;  while 
the  fact  is,  thej^e  is  not  another  individual  in  all 
Protestant  Christendom,  loho  is  clothed  with  such 
ecclesiastical  jiower. 

1.  The  bishops  of  the  Methodist  Episcopal 
Church  have  the  absolute  poicer  of  determining  the 
appointments  of  the  whole  travelling  ministry.  Nei- 
ther the  preachers  nor  the  people  may  interfere  with 
this  right  in  any  way  whatever,  except  by  petitiofi. 
To  say  nothing  of  the  families  of  these  preachers, 
the  bishops  have  at  their  "  absolute  control  ''*  a  body 
of  men  one-half  as  numerous  as  the  standing  army 
of  the  United  States,  whom  they  may  march  to  any 
part  of  the  land  they  please,  and  whenever  they 
please. 

The  attempt  is  made  to  gloss  over  the  odiousness 
of  this  feature  of  the  system,  by  the  assertion,  that  as 
the  bishop  is  appointed  by  the  itinerants,  and  is  liable 

*  Dr.  Bond. 


AND  METHODISM.  25 1 

to  be  brought  to  trial  before  them,  they  hold  "  a  check" 
upon  him. 

What  does  this  check  amomit  to  ?  The  bishop 
was  chosen  to  his  office/o?^  the  very  j^urpose^  among 
others,  of  allotting  their  destiny.  This  their  consti- 
tution prescribes  ;  they  themselves  admit  it.  They 
even  boast  it  as  the  strength  and  glory  of  their  sys- 
tem. It  is  the  ground  of  a  specific  claim  of  superi- 
ority over  the  Wesleyan  Methodist  system,  which 
prescribes  a  different  mode  of  stationing  their  preach- 
ers. How,  then,  is  a  charge  of  arbitrariness  in  the 
exercise  of  this  stationary  power  to  be  substantiated, 
when  the  system  itself  makes  it  the  duty  of  the  bish- 
op to  exercise  his  own  judgment  in  this  matter,  and 
his  own  judgment  only  7  He  may,  of  course,  seek 
information,  and  even  advice  ;  but  the  responsibiUty 
of  the  decision  rests  on  his  own  shouklers.  We  may 
safely  assert  that  there  is  not  a  charge,  except,  per- 
haps, the  charge  of  immorahty,  which  would  sooner 
hurl  a  bishop  from  his  episcopal  throne,  than  that 
he  did  not,  as  bishop,  determine  the  location  of  the 
travelling  clergy.  So  far  from  his  being  influenced 
improperly  by  them,  the  very  reverse  must  be  the 
truth.  If  the  argument  of  the  apologists  of  this  sys- 
tem is  good  for  any  thing,  viz.,  that  one  of  the  par- 
ties will  be  rendered  subservient  to  the  other,  then 
the  "  travelling  deacons  and  elders  "  are  the  ones  to 
be  rendered  truckling,  trimming  time-servers. 

We  are  not  left  to  mere  infereiice  on  this  subject ; 
we  are  suppHed  with  practical  illustrations.  It  is 
well  known  that  the  Methodist  Episcopal  Church 
has  been  violently  agitated  by  internal  dissensions. 


25^  CONGREGATIONALISM 

I  shall  not  occupy  time  by  multiplying  cases ;  but 
shall  only  give  enough  to  illustrate  the  system.  And 
lest  the  statements,  when  clothed  in  my  language, 
should  be  regarded  as  distorted  or  discolored  by  im- 
proper considerations,  I  will  give  the  publicly  record- 
ed testimony  of  Rev.  J.  D.  Bridge,  of  the  New  Eng- 
land Conference. 

"  Another  strange  thing  to  be  recorded  in  all  our 
periodicals,  is  the  cause  of  the  Springfield  District 
Controversy.  And  what  is  it  ?  Ecclesiastical  domi- 
nation,— an  unwarrantable  exercise  of  episcopal  and 
clerical  power.  Had  almost  any  other  man  beside 
the  incumbent  now  on  that  district,  been  appointed 
supervisor  of  its  interests,"  (Mr.  B.  refers  to  a  presid- 
ing elder,)  "  the  painful  breaches  of  confidence  and 
fellowship  would  not  have  been  realized,  at  least  to 
such  an  extent  as  we  now  behold  them.  There  are 
some  points  to  which  we  should  pay  special  atten- 
tion. 1.  The  bishop  had  good  reason  for  apprehend- 
ing that  Mr.  Dorchester  would  not  he  acceptable 
to  a  large  portion  of  the  brethren  of  this  district, 
when  he  first  appointed  him  to  be  its  spiritual  head. 
2.  It  is  known  ^hdX  in  the  town  of  Springfield,  when 
the  news  arrived  that  Mr.  D.  was  appointed  successor 
of  Mr.  Joseph  A.  Merrill,  both  Abolitionists  and  Anti- 
Abolitionists  were  roused  and  filled  with  feelings  of 
regret  and  disappointment.  3.  Mr.  D.,  in  those  quar- 
terly meeting  conferences  where  Anti-Slavery  reso- 
lutions were  introduced,  did  go  to  the  utmost  limit 
of  his  power,  in  his  endeavors  to  crush  the  subject. 
He  trampled  upon  the  feelings  and  consciences 


AND  METHODISM.  253 

aud  RIGHTS  of  his  brethren.*  4.  This  course  roused 
the  dormant  energies  of  all  the  freemen  in  the  dis- 
trict, and  they  determined  never  again  to  submit  to 
such  tyranny  and  dictation,  5.  But  at  the  next " 
(Annual?)  ''Conference,  this  presiding  elder  was 
FULLY  SUSTAINED  by  the  'prime  ministers'  of  our 
church,  and  sent  back  to  stretch  the  rod  of  oppression 
another  year  over  the  fair  fields  and  churches  of 
Springfield  District !  6.  It  has  been  said  that  Mr. 
D.  resisted  this  appointment,  as  far  as  it  is  consistent 
for  a  man  to  do,  who  has  vowed  '  reverently  to  obey 
the  godly  advice '  of  his  '  seniors  in  office  ;'  but  still, 
these  '  reverend  seniors  in  office'  knew  better  than 
the  people  on  Springfield  District,  what  kind  of  a 
presiding  elder  they  needed  ;  and  so  they  decided  that 
Mr.  D.  must  must  go  back  ; — and  to  make  his  berth 
more  comfortable,  some  of  the  more  unmanageable 
of  the  preachers  on  the  district  -were  removed,  that 
they  might  not  so  easily  annoy  ihe  bishop's  vicege- 
rent in  the  exercise  of  his  official  power." 

"  Here  I  pause,  and  ask.  Is  this  Methodism  ? 
If  it  is,  good  Lord  deliver  me  from  it.  Such  powers 
as  our  bishops  are  now  exercising,  never  ought  to  be 
invested  in  the  hands  of  any  man,  or  body  of  men  • 
for  power  depraves  the  heart,  blunts  the  conscience, 
darkens  the  understanding,  freezes  the  philanthropy 
of  the  soul,  and  converts  its  possessor  into  an  unfeel- 
ing tyrant !     Will  an  Abolition  preacher  and  people 

*  We  are  thus  furnished,  incidentally,  with  an  illustration  of  the 
power  which  can  be  brought  to  bear  upon  the  Quarterly  Meeting 
Conferences,  which  are  posted  in  the  forefront  of  the  boasted  guards 
of  the  rights  of  the  people. 

12 


254  CONGREGATIONALISM 

submit  to  such  dominion  as  is  claimed  by  bishops 
and  presiding  elders  1  Never  ;  unless  we  mean  to 
be  slaves  outright." 

"  But,  I  may  be  answered,  '  It  is  Methodism.^ 
So  much  the  worse  ;  for  if  this  is  the  case,  Methodism 
has  deceived  us  until  now,  but  she  can  deceive  us  no 
longer.  The  slumbers  of  bigotry  and  attachment  to 
church  polity  are  broken ;  and  some,  at  least,  will 
henceforth  stand  disenthralled.  For  one,  I  am  fully 
determined  never  to  submit  to  the  present  exposition 
of  the  Methodist  economy.  When  I  do,  may  my 
right  hand  forget  her  cunning.  Ecclesiastical  thun- 
der falls  terrorless  on  my  ears." 

'•  In  view  of  the  astonishing  powers  which  have 
been  exercised,  is  it  not  high  time  that  the  funda- 
mental principles  of  our  church  government  were 
fully  discussed  ?"  (Amen  !)  "  Why  should  we  fear- 
to  do  ii  7  *  "^  *  Let  our  lay  brethren  come  out 
boldly,  and  assert  their  rights,  and  discuss  them, 
proclaim  them,  and  defend  them.  *  *  Persecution 
we  shall  have,  it  is  true,  but  what  of  that  ?  Martyr- 
dom were  better  than  slavery.'''* 

This  is  not  mere  theory ;  it  is  actual  life,  practi- 

*  Wesleyan  Companion,  Vol.  I.  No.  2,  pp.  125-128.  And  yet 
this  same  man  was  induced,  by  "a  more  comfortable  barlh"  or  by 
«  ecclesiastical  thunder,"  or  by  something  else, "  to  eat  his  own  words  " 
of  ti-uth,  and  of  defiance,  and  to  wear,  passively,  the  chains  which  his 
own  experience  led  him  to  denominate  the  chains  of"  slavery" 

But  what  led  Mr.  Bridge  so  certainly  to  expect  "  persecution  1" 
And  what  was  there  to  be  feared,  "  under  the  broad  shelter  of  a  free 
civil  system  ?"  Even  if  we  do  not  discover  answers  to  these  questions, 
as  we  proceed,  we  should  not  be  in  haste  to  accuse  Mr.  B.  of  bearing 
false  witness  against  a  system,  with  the  spirit  and  operation  of  which 
he  at  least  had  an  opportunity  of  becoming  acquainted. 


AND  METHODISM.  255 

cally  demonstrating  the  true  nature  of  the  system; 
and  it  matters  not  what  may  have  been  the  cause 
which  produced  such  developments.  The  power  of 
the  Russian  autocrat  is  the  same,  v/hatev'er  may  call 
it  into  exercise.  The  power  which  can  thus  be  called 
into  exercise  to  "crush"  "abolition,"  is  equally  ef- 
ficient when  directed  against  any  other  object.  And 
we  may  here  see  the  value  of  this  boasted  "  check" 
upon  the  exercise  of  episcopal  power  ;  for  the  bishop, 
it  seems,  had  "  good  reason"  to  apprehend  dissatis- 
faction on  the  part  both  of  the  clergy  and  the  people, 
from  the  appointment  of  a  particular  individual ;  but 
that  was  no  efficient  "check"  upon  his  "absolute 
power."  These  feelings  of  dissatisfaction  arose  to 
remonstrances,  and  to  open  opposition,  and  yet  the 
same  individual  was  reappointed,  while  those  who 
would  not  peaceably  submit,  were  transferred  to  some 
other  field  of  labor ;  as  refractory  slaves  are  sold  to 
a  southern  market.  This  is  not  to  be  regarded  as  an 
isolated  case,  or  as  an  unauthorized  assumption  of 
power,  which  will  not  be  tolerated  under  that  sys- 
tem. It  is  openly  avowed  to  the  world,  by  at  least 
one  bishop,*  as  the  final  resort  for  curing  troubles  in 
the  Methodist  Episcopal  Church.  One  almost  im- 
agines himself  carried  back  2500  years,  to  the  time 
when  Nebuchadnezzar,  in  true  eastern  despot 
style,  in  order  to  root  out  the  spirit  of  rebellion, 
transported  those  whom  he  saw  fit  to  foreign  lands, 
and  filled  their  places  with  others.  Or  Ave  may  see 
the  same  principle  practiced  by  the  Emperor  Nicho- 
las, banishing   refractory  Poles  to  Siberia.     What 

*  Wesleyan  Companion,  Vol.  I.  No.  2,  pp.  61,  62. 


256  CONGREGATIONALISM 

should  hinder  these  men  from  making  a  Botany  Bay 
of  Oregon,  or  Texas,  to  curb  refractory  spirits'? 
And  this  is  that  "  check"  bridle  with  which  the  infe- 
rior clergy  curb  the  bishop  !  Our  Puritan  eyes  can 
discover  nothing  but  the  bishop's  spurs.  But  those 
who  have  thus  submitted  then*  backs  to  the  rider, 
cannot,  after  an  example  of  old,  crush  his  foot  against 
the  wall.  They  must  "  reverently  obey,"  or  they  will 
feel  the  rod  of  power. 

If  such  are  the  powers  of  the  bishops  over  the 
clergy,  what  shall  limit  their  power  over  the  people  7 
We  will  answer  this  question,  and  at  the  same  time 
illustrate  our  answer,  by  giving  a  case  which  oc- 
curred at  Lowell,  Mass.  The  people  had  applied  to 
the  bishop  for  particular  preachers,  but  were  refused. 
They  then  requested  permission  to  supply  themselves 
Avith  preachers.  This  was  also  refused ;  and  the 
very  preachers  against  whom  they  had  objected,  were 
actually  forced  upon  them.  But  the  people  of  Low- 
ell were  too  near  Biuiker  Hill  to  submit  to  such  dic- 
tation without  a  struggle ;  and  they  were  too  har- 
monious and  powerful  to  be  easily  subdued.  Per- 
sisting in  their  rebellion,  they  were  publicly  declared, 
through  the  medium  of  Zion's  Herald,  to  be  "  with- 
out the  pale  of  the  Church" — excommunicated.  And 
this  was  done  by  the  rejected  preachers,  with  the  ap- 
probation of  the  presiding  elder.  The  case  was 
"  carried  up"  to  the  bishop,  and  he  confirmed  the  de- 
cision, and  pronounced  it  Methodism.  At  length, 
those  churches  rescinded  certain  resolutions  which 
had  given  offence,  and  were  graciously  restored  to 
church  privileges  "  by  another  stroke  of  the  sani-^ 


AND  METHODISM.  257 

pen."*     Other  cases  of  a  like  nature  might  be  added, 
but  it  is  not  necessary. 

The   above   case   exhibits    the   efficacy   of    the 
"  check  "  upon  the  bishops,  when  in  the  hands  of  the 
people.    They  were  made  to  feel  the  power  of  that  arm 
against  which  they  had  arisen.     This  case  demon- 
strates the  factj  that  both  preachers  and  people  may 
be  crushed  by  the  overgrown  weight  of  episcopacy. 
Says  one,  who   has  been   intimately  connected 
with  the  system,  and  seen  its  w^orkings,  and  felt  its 
effects,  "what  a  tremendous  power  for  five  men," 
(bishops, — now  seven  in  number)  "  to  exercise  over 
their  brethren  in  the  ministry  !     How  dangerous  to 
liberty   of  conscience  !      And  yet  scores   of  young 
ministers  are  annually  bowing  their  necks  at  the  feet 
of  the  episcopacy,  and  taking  upon  themselves   '  or- 
dination vows'  which  oblige  them  to  obey  their  '  chief 
ministers,'  without  making  any  provision  for  the  ex- 
ercise  of  a   '  good  conscience  towards  God  !'     De- 
pendent as  they  are,  primarily,  upon  the  bishops,  and 
secondarily,  on  the  presiding  elders,  for  their  appoint- 
ments, and  consequently  for  their   bread,  they  are 
ever  tempted  to  conciliate  their  spiritual  lords  by  flat- 
tery, false  respect,  and  fawning  around  the  sources  of 
power,  hoping  by  these  means  to  obtain  a  more  fa- 
vorable disposition  of  their  lot.''t 

Says  another,  "  The  present  system  of  govern- 
ment among  the  Methodists  requires  such  arts  of 
human  policy  and  chicanery  to  carry  it  on,  as,  in  my 
opinion,  are  totally  inconsistent  with  the  openness  of 

*  Wesleyan  Companion,  Vol.  I.  No.  2,  pp.  58-60. 
t  Ibid.  pp.  63,  64. 


258  CONGREGATIONALISM 

gospel  simplicity.  *  *  The  hope  is,  that  this  mode  of 
government  will  soon  be  altered.-'* 

Having  bound  themselves  by  their  ordination 
vows  to  act,  ''  not  according  to  their  own  will,''>  the 
preachers  must  submit  to  "the  absohite"  direction  of 
the  bishop,  or  they  are  perjured  men. 

But  we  must  pass  on  to  other  powers  of  the  bish- 
ops. In  the  intervals  between  the  conferences,  they 
can  receive  preachers,  independently  of  all  control. 
Every  preacher  must  have  his  license  signed  by  a 
bishop,  or  his  agent.  At  the  trial  of  members  or 
preachers,  if  the  bishop  is  present,  it  is  his  preroga- 
tive to  preside,  and  to  decide  all  questions  of  law. 
By  his  very  office,  as  general  siiperinteiidenf, 
wherever  he  is,  he  takes  precedence  of  all  others, 
absorbing,  in  fact,  all  the  powers  of  the  presiding  el- 
ders and  preachers.  Nor  is  this  all.  The  system 
provides  for  a  multiplication, — so  to  speak, — of  these 
powers.  The  presiding  elders  are  simply  agents  of 
the  bishops  ;  to  perform  in  their  absence  what  the 
bishops  would  perform,  if  present.  Thus  this  "  tre- 
mendous power  "  becomes  almost  omnipresent. 

In  the  Annual  Conferences,  the  bishop  is  the  au- 
thorized expounder  of  the  Book  of  Discipline,  and 
decides  all  questions  of  law, — subject  to  an  appeal 
to  the  next  General  Conference,  which  sits  once  in 
four  years.  If  any  one  is  oppressed  by  an  incorrect 
or  unjust  decision,  he  is  consoled  by  the  reflection 
that  he  can  appeal  to  another  body,  in  from  one  to 
four  years,  if  he  is  not  in  his  grave  ! 

*  Whitehead's  Life  of  Wesley,  Vol.  XL  pp.  293,  294. 
t  Book  of  Dis.  pp.  39,41. 


AND  METHODISM.  259 

The  arbitrary  and  almost  unlimited  power  which 
the  bishops  possess  in  the  Annual  Conferences,  is 
exhibited  by  the  remarlc  of  Bishop  Waugh,  in  the 
New  England  conference  in  1S42.  A  certain  reso- 
lution having  been  offered,  the  bishop  refused  to  put 
it  to  the  conference  ;  and  all  the  reply  which  he  con- 
descended to  give,  was,  "  liis  too  late  in  the  day  for 
<me  to  give  7ny  reasons.''^*  Using  his  episcopal  au- 
thority as  a  gag  upon  free  discussion,  and  coolly 
leaning  upon  the  dignity  of  his  office,  he  says  to  the 
assembled  conference,  '•  Hitherto  shalt  thou  come, 
and  no  farther,  and  here  let  thy  proud  waves  be 
stayed."  No  matter  what  may  be  the  question, — no 
matter  what  maybe  the  feelings  and  opinions  of  per- 
haps two  hundred  men  composing  the  conference, 
the  bishop  may  interpose  his  veto  as  effectually  as 
the  President  of  the  United  States,  '•  O,"  exclaims 
the  apologist  of  this  system,  "  tJiey  may  appeal  to  the 
next  General  Conference^  four  years  hence  P''  Such 
provision  is  an  insult  to  freemen.  It  is  a  burlesque 
upon  all  our  ideas  of  free  discussion,  and  would  be 
tolerated  nowhere  else  among  Protestants. 

Another  illustration,  of  the  same  sort,  was  fur- 
nished at  a  late  meeting  of  the  Virginia  Annual 
Conference.  "  Bishops  Soule  and  Andrew  were  both 
present,  the  latter  by  the  invitation  of  the  former. 
Bishop  Soule  said,  '  he  invited  Bishop  Andrew,  in 
full  view  of  his  responsibilities  ; — that  he  stood  upon 
the  broad  platform  of  the  Discipline,  and  wished  to 
bear,  alone,  the  consequences  of  his  course.'  He 
thus  claims  for  the  episcopacy,  nay,  for  any  one  of 
*  Wesleyan  Companion,  Vol.  I.  No.  2,  p.  56. 


260  CONGREGATIONALISM 

the  bishops,  a  right  to  decide  on  the  legahty  of  any 
act  of  the  General  Conference^  and  to  veto  it,  if,  in 
his  judgment,  it  is  not  in  accordance  with  the  disci- 
phne  of  the  church.  The  Advocate  speaks  of  epis- 
copal claims  of  this  nature,  as  more  to  be  feared  in 
the  Methodist  Episcopal  Church,  than  high  church 
prelatical  pretensions  in  the  Protestant  Episcopal 
Church."* 

But  the  duties  of  the  bishops  are  not  confined  to 
the  spiritual  affairs  of  the  church  :  it  is  their  pre- 
rogative "to  oversee,"  also,  its  ^'■temporal  husiriess.^^ 
(p.  28.)  The  nature  and  extent  cf  these  duties  are 
not  defined  in  the  Book  of  Discipline  ;  but  from  the 
illustrations  of  these  episcopal  powers  in  respect  to 
spiritual  matters,  we  may  infer  what  they  are  in  re- 
spect to  temporal.  Some  light  may  be  thrown  upon 
this  subject  by  the  fact,  that  the  bishops  are  accounta- 
ble to  the  General  Conference,  and  to  that  body  only. 

And  yet  an  apologist  for  this  system,  speaking  by 
authority,  tell  us,  "  that  if  there  is  any  oppression  in 
the  Methodist  Episcopal  Churchy  it  is  on  the  bish- 
ops. No  officer  of  any  other  enlightened  body  on  earth, 
civil  or  religious,  is  so  severely  restrained  ;  and  it  is 
questionable  whether  any  man  should  expose  him- 
self to  the  liabilities  which  may  result  from  such  pe- 
culiar restrictions."!  (!) 

We  are  tempted  to  ask  whether  this  is  an  exam- 
ple of  what  is  meant  by  '-'fawning  around  the 
sources  of  poiver  ?" 

But  what  are  the  '•  severe  restraints,"  and  "  oppres- 

*  New- York  Observer. 

+  Government  of  M.  E.  Church,  p.  33. 


AND  METHODISM.  261 

sion,"  and  "  liabilities,  which  may  result  from  such 
peculiar  restrictions  ?" 

'*1.  The  bishops,  who  have  this  power,  itinerate 
through  the  land,  and  are  therefore  cut  off  from  local 
or  selfish  partialities  in  making  the  appointments." 

But  do  not  the  four  thousand  men,  and  the  fami- 
lies that  are  connected  with  them,  who  are  sent 
wherever  these  seven  bishops  please,  "itinerate" 
also?  Where,  then,  is  the  peculiar  "oppression" 
which  they  endure  ? 

"  2.  They  have  no  superior  salaries." 
Neither  are  their  salaries  inferior.  Where,  then, 
is  the  ]j€culiar  "  oppression,"  in  this  respect  ?  Is  it 
in  the  fact,  that  their  salaries  are  paid  out  of  "the 
revenues  of  the  church,"  before  the  division  is  made 
among  the  inferior  clergy,  and  thus  their  salaries  are 
infallibly  paid,  in  full,  and  punctually,  while  the 
salaries  of  the  latter  may  not  be  thus  paid? 

"3.  They  have  no  vote  in  any  question  to  be 
decided  in  General  or  Annual  Conference  ;  not  even 
in  making  rules  by  which  they  are  themselves  to  be 
governed." 

Is  it  common,  in  other  "  enlightened  bodies,"  for 
the  presiding  officer  to  vote,  except  in  case  of  a  tie  ? 
and  especially  in  matters  of  personal  interest  ?  But 
if  the  bishops  are  denied  the  privilege  of  casting 
their  solitary  vote,  they  can,  as  we  have  seen,  veto 
or  nullify  the  acts  of  the  whole  body  ;  and  where  fall 
"  the  peculiar  restrictions  .?"  What  other  "  enlight- 
ened body  on  earth,"  would  tolerate  a  presiding  of- 
ficer, who  should  refuse  to  put  a  decent  and  orderly 
resolution,  and  then  add  the  audacious  reply,  "  It  is 

12* 


262  CONGREGATIONALISM 

too  late  in  the  day  for  me  to  give  my  reasons  ^  "  It 
is"  not  "  questionable"  whether  the  presiding  "  officer 
of  any  other  enUghtened  body  on  earth,"  would  "  ex- 
pose himself  to  the  habihties  Avhich"  would  "  result 
from  such"  an  assumption  of  arbitrary  power. 

"  4.  Their  conduct,  both  private  and  official,  is 
examined  at  every  General  Conference,  by  a  com- 
mittee of  one  fiom  each  Annual  Conference." 

Is  it  a  "  severe  restraint"  that  one's  official  con- 
duct is  examined,  once  in  four  years  ?  As  to  an  ex- 
amination of  one's  private  conduct,  that  is  no  "pe- 
culiar"  hardship,  for  an  honest  man.  But  there  is 
no  examination  of  a  bishop's  jjrivate  conduct,  as  a 
private  individual ;  it  is  only  in  relation  to  his  office 
as  a  bishop. 

"  5.  Any  person,  lay  or  clerical,  can  appear  before 
this  committee  and  accuse  the  bishop,  and  that  too 
in  his  absence,  and  without  giving'  him  any  pre- 
vious notice.^^ 

Is  it  common,  in  "other  enlightened  bodies,"  to  give 
an  officer  notice  of  an  intended  impeachment  ?  It 
cannot  be  that  the  bishop  is  tried  in  his  absence,  or 
without  sufficient  notice. 

''  6.  A  bishop  may  be  accused  and  expelled,  not 
only  for  immoral,  but  for  improper  conduct,  a  se- 
verity used  toward  no  other  member  of  the  church  ; 
for  no  one  but  a  bishop,  not  even  a  child  or  a  slave, 
can  be  expelled  for  the  first  improper  act  of  that 
character." 

"Expelled"  from  what?  The  language  implies 
that  he  is  expelled  from  "the  chiu'ch;"  but  the  na- 
ture of  the  case  teaches  us  that  it  is  an  "expulsion" 


AND  METHODISM,  263 

from  his  office,  as  bishop.  And  the  question,  in  that 
case,  is,  not  how  many  times  he  has  been  gniUy ; 
but,  Is  there  sufficient  grounds  for  his  '-'expulsion?" 
Where,  then,  is  the  "  pecuUar  severity  ?'' 

"  7.  If  a  bishop  be  expelled,  he  has  no  appeal." 
To  what  could  he  appeal  ?     For  he  is  already  at 
the  top  of  the  ladder,  and  is  tried  by  the  highest  ec- 
clesiastical court,  and  the  only  court  which  has  a 
right  to  try  the  case. 

These  seven  reasons  have  been  dwelt  upon  longer 
than  their  intrinsic  merits  would  justify,  because  they 
are  formally  exhibited  through  the  agency  of  the 
Book  Concern,  as  the  "  checks''''  which  are  laid  upon 
the  bishops,  and  which  we  are  desired  to  regard  as 
offsets  to  their  episcopal  powers.  We  are  therefore 
to  regard  this  as  the  best  apology  that  can  be  offered. 
And  this  is  a  portion  of  that  "  sequel,"  which  was  to 
"  show  that  the  laity  have  a  due  control  of  the  gov- 
ernment of  the  church."  The  only  remaining  por- 
tion is,  the  widiholding  of  contributions,  which  we 
shall  have  occasion  to  notice  in  another  connection. 
It  was  necessary  that  something  be  said  to  gloss  over 
principles,  which  are  irreconcilably  at  vrar  with  the 
instructions  of  our  Saviour,  and  with  the  genius  of 
our  free  institutions.  But  with  what  face  do  they 
tell  us  that  the  clergy  hold  a  "check"  upon  the 
bishop  in  his  disposal  of  their  destiny  ?  Of  what 
avail  is  it,  except  to  blind  unthinking  minds,  to  say 
that  "  the  clergy  elect  the  bishop,"  when  he  is  elected 
for  the  very  purpose  of  being  a  perfect  Cassar  in  this 
matter  ?  Of  what  avail  is  it,  except  to  deceive,  to 
say  "that  they  can  modify  or  utterly  abolish  his 


264  CONGREGATIONALISM 

power  in  the  General  Conference,"  when  he  not  only 
holds  all  their  individual  destinies  in  his  fist,  but  can 
control,  and  actually  has  controlled  them  ail  com- 
bined, in  Annual  Conference, — gagging  discussion, 
and,  in  eifect,  even  vetoing  the  acts  of  the  General 
Conference  itself?  Who,  that  is  not  blinded  by  pre- 
judice, can  fail  of  seeing  that  the  mantle  of  John 
Wesley  has  fallen  upon  these  bishops  ?  Says  Dr, 
Whitehead,  "  Mr.  Wesley  would  not  submit  to  any 
control  in  admitting  preachers  into  the  connection,  in 
appointing  them  to  the  different  circuits,  or  in  gov- 
erning the  societies.  It  appears  to  me,  that  after  the 
first  difference  with  his  brother,  who  disappointed 
his  intended  marriage,  he  had  made  up  his  mind  not 
to  suffer  either  a  superior  or  an  equal  in  these  re- 
spects. From  that  time  he  seemed  determined  to  be, 
^  Aut  CcBsar  aiit  nihil.^^'* 

And  yet  men  will  arise  from  the  dust  and  tell  us, 
they  have  a  sufficient  check  iqjon  the  bishop  !  Either 
their  ideas  of  what  constitutes  a  sufficient  check  are 
very  different  from  ours,  or  else  they  find  an  equiva- 
lent in  the  fact  that,  the  more  arbitrary  the  powers 
of  the  bishop  are  over  themselves,  the  more  arbitrary 
their  powers  are  over  the  people. 

Allow  me  to  illustrate  some  of  the  principles  upon 
which  tjiese  powers  are  wielded,  in  the  language  of 
a  most  competent  witness. 

"  During  the  time  that  Mr.  Wesley,  strictly  and 
properly  speaking,  governed  the  societies,  his  power 
was  absolute.  There  were  no  rights  or  privileges, 
no  offices  of  power  or   influence,  but   what   were 

*  *'  Either  Caesar  or  nothing."     Life  of  Wesley,  Vol.  II,  p.  ]  67. 


AND  METHODISM.  265 

created  or  sanctioned  by  him ;  nor  could  any  person 
hold  them  but  during  his  pleasure.  The  whole  sys- 
tem of  Methodism,  like  a  great  and  complicated  ma- 
chine, was  formed  imder  his  direction,  and  his  will 
gave  motion  to  all  its  parts,  and  turned  it  this  way 
or  that,  as  he  thought  proper.  His  influence,  like  a 
mighty  torrent,  gathered  strength  in  its  progress,  at 
every  intermediate  step  between  him  and  the  people. 
Let  us  suppose,  for  instance,  that  on  some  important 
matter,  that  concerned  all  the  societies,  or  the  nation 
at  large,  Mr.  Wesley  gave  his  orders  to  his  assist- 
ants," (presiding  elders,)  ^'dispersed  through  the  three 
kingdoms ;"  (over  two  hundred  in  number,  in  this 
country,)  "  these  would  impress  them  on  the  other 
itinerants,  in  number  together,"  (in  this  country,) 
more  than  four  thousand.  "  With  the  influence 
of  this  body,  these  orders  would  pass  on  to"  more 
than  seven  thousand  "local  preachers,  in  a  vast 
variety  of  situations ;  who,  in  connection  with  the 
itinerants,  Avould  impress  them  on  the  class  leaders 
and  stewards,*  and  these,  by  personal  application, 
might,  in  a  short  time,  enforce  them,"  literally,  on 
the  million.  "  In  addition  to  this,  we  may  suppose 
the  itinerants  and  local  preachers,  in  the  course  of 
ten  days  or  a  fortnight,  publicly  address"  two  millions 
of  people,  "  when  the  same  matter  might  be  farther 
urged  upon  them.  Now  what  could  stand  against 
such  an  influence  as  this — so  combined,  diflused, 
and  rapid  in  its  progress — when  once  put  in  motion  ?- 

*  I  have  no  means  of  stating  the  number  of  these  ;  but  if  the 
whole  membership  comprises  only  1,000,000,  and  if  the  classes  aver- 
age 10  individuals,  the  number  of  class  leaders  would  he  100,000. 


266  CONGREGATIONALISM 

If  directed  against  any  individuals  in  the  societies, 
whatever  might  be  their  character  or  influence,  their 
opposition  could  only  be  like  the  pebbles  before  a 
torrent  rolling  down  the  side  of  a  mountain  ;  it  would 
be  swept  away  without  being  perceived.*  I  do  not 
say  that  Mr.  Wesley  ever  exercised  his  authority  on 
as  extensive  a  scale  as  is  here  represented ;  all  I 
mean  to  show  the  reader  is,  that  had  any  occasion 
of  sufiicient  importance  required  it,  he  had  the  j)oicer 
to  do  so ;  and  that,  in  the  Methodist  economy,  the 
influence  of  the  ruling  preachers  operates  this  way, 
and  has  actually  been  exerted^  since  the  death  of 
Mr.  Wesley,  on  a  larger  scale  than  here  mentioned.^t 
This,  let  it  be  noticed,  is  the  language  of  Mr. 
Wesley's  chosen  biographer.  It  is,  manifestly,  the 
language  of  an  honest  man,  who  feels  the  responsi- 
bility of  his  station.  The  principles  here  unfolded, 
carry  to  every  unprejudiced  mind  the  convictions  of 
self-evident  truth.  There  is  nothing  that  looks  like 
passion  or  exaggeration.  What  a  power  is  this  to 
be  wielded  by  seven  men — a  power  to  rouse  the 
slumbering  elements  of  this  mighty  mass,  and  then 
"  to  ride  upon  the  tempest  and  direct  the  storm."  No 
marvel  that  Xhey  feel  their  power,  seated  upon  their 
episcopal  thrones,  like  Jupiter  on  Olympus  hinling 
his  thunderbolts  among  the  gods.     No  marvel  that 

*  Is  this  the  way  that  we  are  to  account  for  certain  facts  which 
would,  otherwise,  be  unaccountable  7  Rev.  Dr.  Bascom,  for  example — 
not  to  mention  names  of  lesser  note — has  published  to  the  world  a  clear 
and  manly  "  Declaration"  of  ecclesiastical  independence ;  but  where 
do  we  now  behold  him  ]  His  own  language,  which  we  have  already 
quoted,  furnishes  the  answer  to  that  question. 

1  Whitehead's  Life  of  Wesley,  Vol.  XL  pp.  2D2,  293. 


AND  METHODISM.  267 

we  hear  the  scornful  replj^,  "  It  is  too  late  in  the  day 
for  me  to  give  my  reasons^  Above  all,  what  an 
influence  is  this  to  be  possessed  and  wielded  in  a  re- 
public ;  when  we  consider  "  the  central  organs  of 
information,"  with  perhaps  a  dozen  steam-presses, 
and  hundreds  of  thousands  of  capital  to  raise  the 
steam,  and  "  the  archly  constructed  machinery,  set 
in  motion  by  the  great  central  wheel,  the  General 
Conference,  and  communicating  with  tens  of  thou- 
sands of  subordinate  wheels,  which  are  connected 
with  every  society  and  class  throughout  the  Union." 


XIII. 

"  For  I  ALSO  am  a  man  set  under  authority,  having  under  me 
soldiers  ;  and  i  say  unto  one,  go,  and  he  goeth  ;  and  to  another, 
Come,  and  he  cometh  ;  and  to  my  servant.  Do  this,  and  he  doeth 
IT." — Luke  7 :  8. 

"  Principle  of  Compensation  :  its  application  to  the  subordinate  Clergy,"  to  Lay 
Officers,  to  the  People— Support  of  the  Clergy— The  Clergy  "made"  by  the 
People— The  Starvation  Argument. 

This  language  of  the  centurion  has  a  pecuHar 
appropriateness  in  illustrating  the  system  of  Episco- 
pal Methodism.  That  system  contains  the  principle 
which,  in  the  natural  world,  is  called  "  the  ^principle 
of  compensation^  That  is,  wherever  privations  or 
disadvantages  are  experienced,  there  is,  in  some  way, 
a  cofnjyensation.  For  example, — the  elephant  has 
a  very  short  neck — so  short  that,  without  some 
other  contrivance,  he  must  absolutely  perish,  for  he 
would  be  unable  to  obtain  either  food  or  drink, — and 
that  contrivance  is  his  trunk.  The  camel  was  created 
for  the  desert ;  and  he  is  provided  with  a  peculiar 
stomach,  like  a  natural  water  tank. 

AVe  find  something  similar  to  this  in  the  system 
of  Episcopal  Methodism.  Those  who  are  "  set 
under"  the  absolute  "  authority"  of  others,  are  com- 
pensated, in  a  measure  at  least,  either  by  as  absolute 
authority  over  those  still  lower  in  the  scale,  or  in 


CONGREGATIONALISM,  ETC,  559 

some  other  way.  At  the  ordination  of  an  elder,  the 
bishop  asks  the  candidate,  "  Will  you  reverently  obey 
your  chief  ministers,  unto  whom  is  committed  the 
charge  and  government  over  you  :  following  with  a 
glad  mind  and  will  their  godly  admonitions,  submit- 
ting yourselves  to  their  godly  judgments?"  Ans. 
^'  1  will  so  do,  God  being  my  helper."  This  has  been 
already  sufficiently  explained,  in  previous  chapters, 
by  quotations  from  the  Book  of  Discipline. 

Now,  we  would  ask,  what  more  could  be  prom- 
ised by  a  candidate  on  his  admission  to  the  order  of 
Jesuits  ?  And  this  is  not  a  dead  letter  upon  the 
statute  book  of  Methodism.  Every  year  the  entire 
"  standing  army  "  of  the  itinerant  clergy,  repair  to 
Head  (Quarters,  and  await  their  destiny ;  and  every 
two  years  at  farthest,  all  receive  marching  orders. 
And  wherever  they  are,  they  are  liable  to  have  their 
labors,  and  their  stations  changed,  by  their '•' chief 
minister,"  at  any  moment. 

But  those  who  are  thus  "  under  authority,"  enjoy 
an  equivalent ;  they  "  have  soldiers  under"  them. 
They  hold,  essentially,  in  as  arbitrary  a  manner,  the 
ecclesiastical  destiny  of  every  private  member  of  the 
Methodist  Episcopal  Church,  within  the  limits  of 
their  respective  locations.  Is  an  individual  proposed 
for  admission  to  the  Church  1  The  preacher  in 
charge  holds  the  keys ;  for  although  the  examina- 
tion is  in  the  presence  of  the  society,  yet,  according 
to  the  system,  no  voice  may  be  uttered  upon  the 
question  of  admission,  except  the  preacher's.  Is  a 
member  to  be  disciplined?  The  preacher,  or  one 
whom  he  appoints,  must  commence  the  process.     Is 


270  CONGREGATIONALISM! 

the  accused  brought  to  trial?  The  preacher  decides 
whether  the  trial  shall  be  before  the  whole  society, 
or  a  committee.  And  wheu  the^r,  like  a  jury,  bring 
in  a  verdict,  he,  with  more  than  the  power  of  a  civil 
judge,  can,  by  delay,  nullify  their  decision,  or  refer  the 
case,  for  a  new  trial,  to  another  tribunal,  a  majority 
of  whose  members  may  be  men  of  his  own  appoint- 
ment, or  at  least,  in  whose  appointment  the  accused 
has  not  had  the  least  agency. 

To  aid  him  in  his  pastoral  supervision,  the 
preacher  in  charge  can  appoint  a  staff  of  class  lead- 
ers, whom  he  can  change  at  pleasure.  To  secure  a 
full  and  prompt  collection  of  his  quarterage,  he  can 
nominate  a  corps  of  stewards,  whose  accounts  he 
can  "  overlook."  He  may  appoint  persons  to  receive 
the  quarterly  collections  of  the  classes.  If  money 
is  raised  to  build  churches  in  his  circuit,  he  may 
appoint  a  committee  to  manage  it.  He  is  em- 
powered to  license  as  exhorters  in  the  church,  such 
persons  as  he  may  judge  proper, — thus  collecting 
materials,  and  putting  them  in  a  course  of  training, 
from  which  his  own  order,  the  itinerant  clergy,  may 
be  reinforced, — the  only  limit  to  his  discretion  being 
the  class  leaders  whom  he  has  himself  appointed, 
or  the  class  over  which  one  of  his  servants  presides. 
He  is  empowered  '•  to  enforce  vigorously,  but  calmly, 
all  the  rules  of  the  society."  And  finally,  as  one  of 
the  itinerant  clerg^^,  he  may  have  a  voice  in  enact- 
ing the  laws,  and  administering  the  government  of 
that  vast  connection,  aiid  thus  may  make  his  infiu^ 
ence  felt  to  the  extremities  of  the  land.  Truly, 
though  he  is  himself  ''  under  authority,"  yet  he  can 


AND  METHODISM.  271 

say,  with  equal  authority^  "  to  one,  Go,  and  he  goetli ; 
to  another,  Come,  and  he  cometh  ;  and  to  his  ser- 
vant, Do  this,  and  he  doeth  it."  And,  to  place  him, 
firmly,  in  the  possession  of  his  dominions,  the  use 
of  the  church  edifice  is  secured  to  him,  and  protect- 
ed by  the  strong  arm  of  the  law.  When,  therefore, 
the  preacher  is  sent  by  the  bishop,  under  the  author- 
ity of  tlie  General  Conference,  "  he  runs  not  as  un- 
certainly ;" — he  has  his  castle,  in  which  he  may  en- 
trench himself,  where,  surrounded  by  a  body  guard 
of  his  own  selection,  and  backed  up  by  the  entire 
system,  no  opposition,  however  combined,  can  ever 
reach  him. 

Similar  to  this  is  the  '•  authority"  of  the  class 
leaders  and  stewards.  The  class  leaders  hold  their 
office,  indeed,  at  the  mere  will  of  their  superior,  the 
preacher  in  charge  ;  but  they  are  aid-de-camps  in  this 
standing  army,  and  are  as  independent  of  the  people, 
as  are  the  preachers  themselves.  As  it  respects  the 
stewards,  their  accounts  must  be  kept  open  to  the 
inspection  of  the  preacher,  but  they,  in  like  manner, 
are  not  responsible  to  the  people. 

The  question  will  very  naturally  arise.  How 
does  '•  the  principle  of  compensation"  apply  to  the 
people  ? 

It  applies,  not  jyositlvely^  hnt  negatively  ; — not  in 
the  conferring  of  privileges  ;  but  in  the  removal  of 
responsibilities.  While  the  people  are  stripped  ut- 
terly^ of  their  rights^  they  are  relieved  from  all  bur- 
dens that  come  in  the  shape  of  responsibilities.  They 
have  no  responsibility  in  the  admission  and  disci- 
pline of  church  members ;  none  in  the  choice  and 


272  CONGREGATIONALISM 

settlement  and  admission  of  pastors  ;  none  in  discus- 
sing and  deciding  questions  of  faith  and  practice. 
If  they  are  forbidden,  on  pain  of  excommunication,  to 
utter  a  word  which  might  produce  in  their  societies 
dissatisfaction  with  Methodist  doctrines  and  disci- 
pline, the  clergy  have  kindly  relieved  them  from  all 
responsibility  in  respect  to  those  subjects,  by  taking 
all  such  questions  into  their  own  hands.  The  rule 
by  which  every  thing  is  to  be  thought,  said,  or  done, 
is  recorded  in  the  book  ;  and  even  then  the  people 
are  not  left  with  the  trouble  of  taking  care  of  them- 
selves, but  are  kindly  placed  in  leading-strings,  with 
a  "  leader"  to  guide  them.  There  is  but  one  solitary 
thought  to  excite  apprehension,  viz..  However  men 
may  yield  themselves  to  the  guidance  and  control  of 
others,  the  pen  of  Inspiration  has  recorded,  "  that 
every  inan  must  give  account  of  himself  unto 
GodP  The  only  thing  wanting  is,  that  the  clergy 
carry  their  principle  through^  to  the  final  judg- 
ment^ of  ''  assiuning  the  responsibility. '^^ 

But  there  is  another  application  of  "the  principle  of 
compensation."  Great  efforts  have  been  made,  in  cer- 
tain quarters,  to  excite  popular  odium  against  the  min- 
isters of  other  denominations,  by  denouncing  them  as 
"  salaried  hirelings,^^  &c.  &c. — while  the  Methodist 
itinerants  have  been  lauded  in  the  contrast,  as  "  pil- 
grims," '•  self-denying  men,  with  one  himdred  dollars 
ayearP 

Now  it  must  be  admitted,  that  one  hundred  dol- 
lars a  year  for  the  public  services  of  a  man  who  is 
coinpetent  for  such  service,  ought  to  satisfy  even  the 
man  who  rendered  public  thanks  '^  that  he  had  been 


AND  METHODISM.  273 

a  Methodist  so  many  years,  and  it  never  had  cost 
him  but  a  shilling  ;"  although  such  public  trumpetings 
of  one's  own  self-denial  savors  a  little  of  the  charac- 
ter of  those,  whom  our  Saviour  has  designated  by  no 
very  enviable  appellation.  But  let  us  examine  into 
the  fairness  of  the  representations  which  are  made 
in  language  and  in  manner,  that  are  adapted,  and 
apparently  designed  to  produce  the  impression,  that 
the  support  which  a  Methodist  preacher  receives,  is 
but  one  hundred  dollars  a  year. 

1.  The  allowance  of  the  travelling  preachers 
shall  be  one  hundred  dollars  a  year,  and  their 
travelling  expenses.  2.  If  they  are  married,  they 
shall  be  allowed  an  additional  hundred  dollars.  3. 
For  every  child  under  seven  years  of  age  they  shall 
be  allowed  sixteen  dollars  a  year,  and  for  every 
child  between  the  ages  of  seven  and  fourteen  years 
they  shall  be  allowed  twenty-four  dollars.  4.  It 
shall  be  the  duty  of  the  stewards  of  each  station 
to  provide  a  house  for  the  preacher,  rent  free,  "  and 
furnish  it  with  at  least  heavy  furniture  ;"  and  a  com- 
mittee, appointed  by  the  Gtuarterly  Conference,  or 
otherwise,  shall  make  an  estimate  of  the  necessary 
expenses  of  the  table,  and  for  fuel,  and  provide  ac- 
cordingly. (Book  of  Discipline,  pp.  173,  179,  180.) 

Really,  there  is  nothing  so  very  forbidding  in  this 
aspect  of  the  matter ; — house  rent,  with  main  arti- 
cles of  furniture  ;  table  expenses,  fuel,  travelling  ex- 
penses ;  and  for  the  preacher,  wife  and  three  chil- 
dren under  seven  years  of  age,  two  hundred  and 
forty-eight  dollars  a  year.  It  is  not,  indeed,  re- 
markably inviting,  in  a  pecuniary  point  of  view  ; 


274  CONGREGATIONALISM 

stillj  there  are  few  ministers,  of  other  denominations, 
who  would  discourage  a  proposal  to  exchange  their 
"salaries  "  for  such  "  self  denial."  But  there  is  an 
item  or  two  yet  to  be  noticed. 

1.  "  The  allowance  of  superannuated  preachers 
shall  be  one  hundred  dollars,  and  their  travelling  ex- 
penses ;"  a  pension  for  life.  2.  "  The  wives  and 
widows  of  superannuated,  and  worn-out  preachers 
shall  be  one  hundred  dollars," — another  pension  for 
life.  3.  The  orphan  children  of  the  preachers,  shall 
receive  the  same  sum  annually,  as  if  their  fathers 
were  living,  and  in  active  service  ;  and  if  they  are 
left  destitute  of  the  means  of  support,  the  Annual 
Conference  shall  provide  the  necessary  means,  until 
they  are  fourteen  years  of  age,  and  those  preachers 
whose  wives  are  dead,  shall  be  allowed  a  sum  suffi- 
cient to  pay  the  board  of  their  children,  till  fourteen 
years  of  age.  (pp.  173,  174.) 

Is  there  another  system  that  aims  to  provide  for 
its  ministry  like  this  ?  "  Pilgiims,  "  indeed,  and 
walking  by  faith  ;  but  there  is  a  "  double  sense  "  to 
the  term,  in  this  connection.  It  is  a  faith  which 
cheers  but  few  ministers  of  other  denominations  in 
the  dying  hour  ;  that  even  such  provision  is  made, 
by  their  system,  for  those  whom  they  aie  about  to 
leave  widows  and  orphans.  Certainly,  there  is,  in 
this  feature  of  the  system,  something  substantial  in 
"  the  principle  of  compensation  ;"  especially,  when 
we  take  into  the  account  the  fact,  that  there  has  been, 
in  most  cases,  no  long  and  expensive  course  of  train- 
ing, consuming,  perhaps,  the  student's  patrimony,  if 
he  has  any,  and  some  ten  years  of  the  flower  of  his 


AND  METHODISM,  275 

life  ;  ^vhile  on  the  contrary,  through  all  this  prepara- 
tory course,  such  as  it  is,  he  may  have  been  pursuing 
some  profitable  employment. 

There  are  two  respects,  however,  in  vrhich  it  is 
cZ«/wzec/ that  the  "principle  of  compensation"  pre- 
ponderates in  favor  of  the  people.  As  so  many 
changes  are  rung  upon  these  two  strings,  it  is  neces- 
sary to  notice  them  with  some  degree  of  particulari- 
ty. They  are  thus  introduced,  by  a  set  defender  of 
the  system. 

'•  What  check  have  the  peojjle  on  this  machine- 
ryr 

1.  '•'  The  power  of  pecuniary  supplies.  2.  The 
people  them.selves  make  all  their  preachers."* 

We  will  notice  the  latter  point  first.  Our  author 
sums  up  his  argument  on  this  point  thus  :  "  A  can- 
didate for  license  must,  then,  first,  be  recommended 
by  a  body  of  laymen ;  second,  this  recommenda- 
tion must  be  accepted  by  another  body  of  laymen  ; 
third,  his  license  must  be  annually  renewed  by  la^'- 
men  ;  fourth,  if  he  wishes  for  ordination,  it  must  be 
voted  by  laymen ;  fifth,  if  he  wishes  admission  to 
the  Conference,he  must  be  recommended  by  laymen." 

This  certainly  looks  vv^ell  on  paper, — as  well  as 
a  western  town  plot.     The  main  objection  is,  it  is 

UTTERLY  DECEPTIVE.       WhO  COlUpCSe    this    "  fil'St  " 

"  body  of  laymen  ?"  Either  the  "  class  "  to  which 
the  "  candidate "  belongs,  or  the  class  leaders, 
every  one  of  whom  is  appointed,  and  holds  his  ap- 
pointment, by  the  sole  will  of  the  preacher.  Is  this 
the  trick  of  a  juggler,— putting  in  the  word  people, 

*  Government  of  M.  E.  Church,  pp.  29,  30. 


276  CONGREGATIONALISM 

and  then  substituting  another,  to  deceive  the  credu- 
lous multitude  ?  And  what  is  the  "  second  body  of 
laymen  ?"  The  quarterly  meeting  Conference,  not 
an  individual  of  whom  is  a  member  by  the  free 
action  of  the  people  ;  while  the  great  majority  are 
members  by  the  sole  action  of  the  preacher  in 
charge,  and  the  remainder  are  members  by  the  joint 
action  of  the  preacher  and  of  those  whom  he  clothes 
with  power.  Every  individual  belonging  to  that 
body,  may  be  appointed  to  it,  as  was  shown  in  chap- 
ter tenth,  without  the  least  agency  of  the  people  in 
any  shape  ivhatever.  And  who  are  the  "  laymen" 
by  whom  the  said  *'  license "  must  be  renewed  ? 
This  same  (Quarterly  Conference.  Who  are  the 
"  laymen  "  upon  whose  vote  the  candidate  is  depend- 
ent for  ordination  ?  The  (Quarterly  Conference. 
Who  are  the  "  laymen  "  w^hose  recommendation  is 
indispensable  to  his  admission  to  the  (Annual)  Con- 
ference ?     This  same  Quarterly  Conference  !* 

Was  there  ever  such  an  imposition  upon  the  con- 
fidence of  the  community  ?  But  all  this  is  far 
from  "  making  a  preacher.''^  It  only  prepares  the 
way  for  a  candidate  to  be  "  received  on  trial ;"  and 
this  "  is  entirely  different  from  admitting  a  preacher 
into  full   connection,"  (p.  41  :)  so  that  after  all  the 


*  One  is  reminded  of  a  certain  comedian,  who,  wishing  to 
take  passage  in  a  public  conveyance,  and  becoming  weary  of 
waiting  for  the  full  complement  of  passengers,  slipped  out  of  the 
coach,  unobserved  by  the  driver,  and  soon  re-appeared,  with  so  dif- 
ferent a  voice  and  countenance,  that  the  driver  supposed  he  had  ano- 
ther passenger.  This  was  repeated  till  the  driver,  supposing  he  had 
his  full  number,  drove  on,  with  an  almost  empty  coach. 


AND  METHODISM. 


277 


"  making  of  preachers,"  in  the  proper  sense  of  that 
term,  is  exclusively  the  business  of  the  clergy. 

The  whole  of  the  claim  which  we  are  consider- 
ing is  this.  Certain  individuals  who  have  been  se- 
lected by  the  clergy,  without  any  agency  of  the  peo- 
ple, to  fill  particular  offices,  may  have  a  voice,  in 
connection  with  the  clergy,  in  recommending  indi- 
viduals/o?-  trial,  as  candidates  for  admission  into 
the  ministry  ;  while  the  question  of  their  reception 
is  to  be  decided  by  the  ministry  alone.  What  are 
such  formal,  pompous,  ostentatious  displays  of  "  lay 
offices,"  and  of  "  lay  officers,"  but  an  exposure  of 
their  own  nakedness  ?  Let  it  be  for  ever  remembered, 
that  not  one  of  these  "  laymen "  is  clothed  with  a 
f  article  of  power,  hy  the  free  action  of  the  people. 
They  are  the  mere  tools  of  the  clergy, — appointed, 
either  directly  or  indirectly,  by  the  clergy;  con- 
trolled by  the  clergy,  and  accountable  to  the  clergy. 

The  attempt  is  made  to  exhibit  Congregational- 
ism in  the  same  odious  light.  It  is  true  that  in  li- 
censing and  ordaining  ministers  "  without  charge^"* 
CongregationaHsts  leave  those  matters,  by  consent, 
with  the  ministry.  But  men  thus  licensed  and  or- 
dained, are  clothed  with  no  authority  over  the 
churches.  They  are  simply  accredited  as  preachers 
of  the  word,  and  administrators  of  Christian  ordi- 
nances, and  they  form  no  connection  with  any  peo- 
ple, without  the  free  action  of  that  people. 

The  only  remaining  ground  on  which  it  is  claimed 
that  the  people,  under  the  Methodist  system,  have  a 
"  check  "  on  its  "  machinery,"  is  "  the  power  of  pe- 
cuniary supplies." 

13 


278  CONGREGATIONALISM 

It  comeSj  then,  to  this  : — the  clergy,  when  once 
seated  in  their  clerical  chairs,  can  be  reached,  by  the 
people,  only  through  their  pockets,  or  their  stomachs  ! 
Says  Dr.  Bond,  "  Whenever  their  flocks  shall  with- 
draw their  support,  the  preachers  will  be  under 
the  necessity  of  abandoning  their  pastoral  relation^ 
and  of  betaking  themselves  to  some  secular  occupa- 
tion." Says  Bishop  Emory,  "  Our  system  places  us, 
in  fact,  not  only  from  year  to  year,  and  from  quarter 
to  quarter,  but  from  week  to  week,  within  the  reach 
of  a  controlling  check,  on  the  part  of  the  people,  and 
which  is  considered  both  by  them  and  by  us,  *  *  as 
fully  equivalent  to  the  relinquishment  on  their  part 
of  a  direct  representation  in  our  general  conferences.* 

Here  we  have  "  the  principle  of  compensation," 
■ — the  relinquishment,  on  the  part  of  the  people,  of 
the  manly,  natural  right  of  self- government,  and 
even  of  a  representation  in  the  government,  for  the 
"  lynch  law"  right  of  "  starving  out"  their  "  pastors  ;'^ 
and  on  the  part  of  the  clergy,  there  is  the  right  to 
rule,  while  they  rule  at  all,  without  control,  but  at 
the  liazard  of  starvation.  There  is  no  recognition  of 
the  right  of  an  honorable  adjustment  of  difficulties, 
or  of  an  honorable  separation  of  the  parlies  ;  ail 
that  the  people  can  do,  if  dissatisfied  wiih  their 
preacher,  is,  to  sit  down,  in  dogged  obstinacy,  with 
their  hands  over  their  pockets,  and  "  starve  him  out.'^ 
Starving,  themselves,  for  lack  oi  spiritual  food,  they 
bsar  it  as  they  may,  while  watching  the  operation 
of  7iafural  hunger  upon  the  per.son  and  the  family 
of  their  spiritual  shepherd ;  like  the  two  men  on  a 
♦  Government  of  M.  E. Church,  pp.  II,  30. 


AND  METHODISM,  279 

wager,  who  sat  with  their  limbs  in  a  kettle  of  heat- 
ing water,  to  see  which  could  endure  it  the  longest. 
It  would  add  to  the  interest  of  the  picture,  if  {he  fami- 
lies of  the  preachers  were  exhibited,  the  wives,  and 
mothers,  and  children, — as  we  watch  the  progress 
of  famine  during  this  very  interesting  process.  And 
this,  let  it  be  remembered,  is  the  sum  total  of  the 
rights  of  freemen  in  Christ  Jesus,  the  honorable,  dig- 
nified. Christian  right  of  "  starving  out"  their  pastors  ! 
"  Tell  it  not  in  Gath  !  publish  it  not  in  the  streets 
of  Askelon,  lest  the"  infidel  "triumph  !" 

But  let  us  look  at  the  morality  of  this  argument. 
According  to  the  system  which  the  people  have 
solemnly  subscribed,  the  preacher  who  is  sent  by  the 
bishop,  is  honestly  entitled  to  a  support  for  himself 
and  family ;  and  the  people  to  whom  he  ministers, 
have  pledged  themselves,  unequivocally,  by  becoming 
connected  with  the  system,  to  bear  their  just  propor- 
tion of  the  burden, — if  it  be  a  burden.  A  laborer  has 
entered  a  particular  field,  under  the  direction  of  his 
superior,  whom  he  has  sworn  to  obey,  and  whom 
the  people  have,  as  solemnly,  covenanted  to  receive. 
They  all  alike  claim  the  itinerancy  as  the  corner- 
stone of  the  system;  and  in  order  to  this,  the  "sta- 
tioning power*'  is  indispensable.  But  here  conies  an 
argument  by  which  a  man  becomes  judge  and  ex- 
ecutioner in  his  ow^n  case  ;  just  the  argument  for  the 
prejudiced,  the  unreasonable,  and  the  avaricious.  It 
says  to  every  such  man,  in  just  so  many  words,  "  You 
tnaynow  violate  ivitlt  impunity  your  specific  jiledges^ 
your  religious  system^  and  your  conscience." 

Instructive  and  profitable  must  be  the  labors  of  the 


ggO  CONGREGATIONALISM 

preacher  to  those  who  are  acting  towards  him  the  part 
of  knaves  !  Very  favorable  to  growth  in  grace  must 
that  system  be,  whose  advocates  proclaim  to  every 
dishonest  man,  beforehand,  that  this  is  his  privilege  ! 
And  it  is  one  of  the  most  weighty  and  grievous 
charges  against  CongregationaUsm,  that  it  expects 
its  members  to  pay  their  honest  debts,  if  they  are 
able  ;  while  the  chief  jjrivilege  that  Methodism 
claims  for  the  people,  as  an  inducement  to  join  that 
system,  is,  that  they  can  defraud  their  minister ! 
Mormonism  boasts  the  right  to  "  milk  the  Gentiles  ;" 
Methodism,  alone,  boasts  the  'peculiar  privilege  of 
*'  starving  out"  its  own  ministers  ! 

But  this  is  not  all.  According  to  the  Book  of 
Discipline,  and  according  to  the  very  nature  of  a 
Christian  profession,  every  individual,  on  his  admis- 
sion to  the  Methodist  Church,  pledges  himself,  be- 
fore God,  "  to  observe  the  rules  of  the  church."  (p. 
77.)  Professing,  then,  as  they  do,  that  this  is  a  sys- 
tem approved  of  God  ;  and  uniting  with  a  church, 
which  is  organized  on  peculiar  and  specific  princi- 
ples, they  are  bound  by  the  most  solemn  vows  to 
abide  by  and  to  sustain  the  system  while  they  re- 
main connected  with  it.  Those  who  resort  to  this 
starvation  argument  are,  before  God  and  man,  cove- 
nant breakers.  They  violate  what  they  professed- 
ly regard  as  the  law  of  Christ.  It  is  a  willful,  open, 
professed  violation  of  a  most  solenm  religious  cove- 
nant with  God  and  with  man.* 

*  We  cannot  withhold  another  quotation  from  the  "  Review  of 
Bishop  Onderdonk's  Address,  by  Observer." 

"  But  of  all  the  inconsistencies  in  the  document  before  ue,  and 


AND  METHODISM.  281 

But  the  question  will  still  return,  "Is  it  true, 
after  all,  that  there  is  in  the  hands  of  the  people, 
any  efficient  '  power  of  control '  over  the  clergy  ?" 
For  the  system  aims  to  provide  relief  during  these 
''  years  of  famine."  How  was  it,  that  those  preach- 
ers whom  the  bishop  placed  over  those  rebellious 
societies  in  Lowell,  against  the  earnest  protestations 
of  those  societies,  were  able  to  retain  their  stations? 
How  was  it  that  those  comparatively  wealthy  soci- 
eties, who  offered  to  sustain  their  preachers,  provided 
they  could  have  those  of  their  own  choice,  were  at 
length  wearied  out,  and  induced  or  compelled  to  sub- 
mit to  the  dictation  of  the  bishop  ?  How  happened 
these  and  many  other  such  like  things,  if  the  people 
do  actually/  possess  '''  a  check  on  this  machinery  ?" 
Facts, — and  ''  facts  are  stubborn  things," — show  us 
the  actual  value  of  this  starvation  argument ;  they 
show  that  it  is  utterly/  fallacious.  The  clergy  have 
means  of  support  of  which  the  people  do  not  seem 
to  be  aware.  Every  man  who  takes  a  Methodist 
newspaper,  or  who  buys  a  Methodist  hymn  book,  or 
who  contributes  in  any  way  to  the  general  funds 
of  that  church,  forges  a  link  in  the  chain  by  which 
the  people  are  bound  to  the  car  of  an  irresponsible 
hierarchy. 

these  are  not  a  few,  the  greatest  is  that  of  allowing  resistance  to  such 
a  government  which,  the  Bishop  gives  us  to  understand,  may  at  times 
be  justifiable.  What — right  to  resist  men  to  whom  all  '  power  and 
prerogative  come  directly  from  Heaven  V — right  to  '  protest'  against 
the  doings  of  such  rulers!  Shockingly  impious!  With  perfect  con- 
sistency have  the  Catholic  priests  above  quoted,  told  us  that  such  con- 
duct '  must  be  stigmatized  as  a  rebellion  SigdiXusi  the  powers  establish- 
ed by  God  himself.' " 


282  CONGREGATIONALISM 

But  this  starvation  argument  shows  us  to  what 
extremities  those  who  use  it  are  driv^en  : — tJiat  there 
is  nothing  manly  or  xoorthy  of  freemen  left  unto 
them,  icithin  the  compass  of  their  system^ — no- 
thing, absolutely,  but  this  mean,  dishonest,  lynch- 
law  argument  of  starvation !  And  aU  this  in  the 
face  of  their  covenant  with  God  and  with  his  church, 
to  submit  to  a  system  which  gives  to  tlie  bishop  the 
right,  and  imposes  on  him  the  duty  of  stationing 
the  preachers  according  to  his  own  judgment ;  which 
binds  the  preachers  by  their  ordhiation  vows  to  go, 
and  to  abide,  where  their  chief  ministers  may  direct, 
and  whicii  binds  the  people  to  receive  and  support 
him. 

I  have  thus  accomplished  my  purpose,  first,  of 
exhibiting  the  chief  principles  of  the  system  which 
we  have  received  as  a  legacy  from  our  fathers.  You 
have  been  invited  to  lift  up  your  eyes  upon  this  in- 
heritance, and  behold  the  operation  of  these  princi- 
ples. Above  ali,  you  have  been  pointed  to  the  word 
of  God,  wdiere  these  principles  are  recorded  under  the 
broad  seal  of  heaven. 

Next,  we  have  examined  a  system  which  is  pro- 
posed as  a  substitute ;  a  system  the  sum  total  of 
whose  claim  is,  experience.  "  The  foolishness  of 
men^^  a  substitute  for  '■'  tJie  wisdo?n  of  God  /"' 

The  one  system  you  behold  blessing  the  world 
with  civil  and  religious  liberty ;  guaranteeing  to 
every  man  his  rights  as  a  man  and  a  Christian. 

The  other  you  see,  in  the  contrast, — not  indeed 
favored  by  circumstances  for  developing  its  full  re° 


AND  METHODISM.  283 

suits  in  the  field  of  politics,  but  exhibiting  its  spirit 
and  lis  practice  in  '''■  vesting^^  all  ecclesiastical  pow- 
er in  the  clergy. 

The  one  system  is  based  upon  tlie  recognized 
rights  of  the  people  ;  its  fundamental  principle  is, 
all  power^  ecclesiastical  as  well  as  civile  is  inherent^ 
and  mitfit  for  ever  remain  inherent^  in  the  people. 

The  banner  of  the  other  is  unfurled  to  the  breeze, 
with  this  characteristic  inscription  :  "  Pardon  us  if 

WE  KNOW  NO  SUCH  RIGHTS  J  IF  WE  COJMPREHEND 
NO  SUCH   PRIVILEGES." 

This  is  the  heaven-wide  difference  between  the 
two  systems.  How  astonishing  the  prejudice,  the 
perversity^  that  can  abjure,  and  spurn  the  principles 
of  liberty,  and  then  gather  around  the  altar  that  is 
erected  upon  the  ruins  of  their  rights,  and  burn  in- 
cense, and  sing  paeans  to  a  system  which  '•'  vests"  all 
power  in  a  self  constituted,  irresponsible,  absolute 
hierarchy.  For  years  the  table  of  the  General  Con- 
ference had  groaned  with  petitions — yes,  petitions, 
on  SUCH  a  subject,  and  in  a  land  oi freetnen — peti- 
tions, that  the  people  might  he  allowed  the 
PRIVILEGE  and  the  right  0/  representation  in 
the  management  of  ecclesiastical  affairs  ! 
Let  it  be  repeated,  till  it  is  burnt  and  branded  upon 
the  memory,  that  the  final,  and  only,  and  united  re- 
ply of  their  self  constituted  masters  was,  '•  PARDON 
US  IF  WE  KNOW  NO  SUCH  RIGHTS ;  IF  WE 
COMPREHEND  NO  SUCH  PRIVILEGES."  Men 
who  will  sit  tamely  and  submissively  down,  beneath 
such  arrogant,  insolent  assumptions  of  arbitrary 
powerj   are   fitting,  if  not  already   fitted,  to   be— 


284  CONGREGATIONALISM 

WHAT  ?  And  it  is  for  such  a  syslem  as  this,  that 
we  are  urged  to  exchange  the  free  principles,  and 
the  noble  institutions  which  we  have  inherited  from 
our  fathers. 

But  the  appeal  comes  to  us  not  merely  as  men  :  it 
comes  to  us  as  accountable  men.  We  may  not  re- 
nounce a  system  which  is  derived,  professedly/,  and 
onl'i/,  from  the  Scriptures,  for  a  system  which  pro- 
fesses to  be  derived  from  "  experience,^^  (Book  of  Dis., 
p.  5,)  and  which  is  directly  subversive,  on  these 
points,  of  the  principles  and  authority  of  the  Bible, 

But  we  are  asked,  "How  is  it,  then,  that  God  has 
so  greatly  blessed  that  system." 

He  has  not  blessed  the  system.  He  has,  indeed, 
blessed  the  labors  of  many  good  men,  who  in  their 
ignorance  or  inconsistency,  have  labored  in  his  cause, 
in  connection  with  that  system ;  just  as  he  blesses,  and 
will  bless,  the  imperfect  services  of  imperfect  men 
every  where,  when  performed  in  his  name  ;  for  he 
can  cause  even  the  '-^  wrath  of  man"  to  praise  him. 
There  is  an  adaptation,  in  that  system,  to  render  it 
efficient,  powerfully  efficient,  for  a  season  ;  just  as 
the  arbitrary  power  of  one  man  rendered  France,  for 
a  season,  almost  superior  to  all  the  rest  of  Europe. 
It  was  combined,  concentrated  power  which  enabled 
Napoleon  to  grasp  a  continent  in  his  fist,  and  shake 
it  to  its  centre,  till  almost  every  throne  tottered  to  its 
fall.  But,  from  the  very  nature  of  the  case,  there  is 
a  limit  to  such  power.  From  the  very  nature  of  the 
case,  such  a  system  contains  within  itself  the  ele- 
ments of  dissolution.  On  similar  principles  has  the 
system  of  Episcopal  Methodism  flourished ;  and  as 


AND  METHODISM.  2S5 

truly  as  there  are  laws  in  the  physical  and  the  moral 
world,  so  surely  must  that  system  be  changed,  or  it 
must  crumble  and  fall,  both  by  decay,  and  by  the 
action  of  truth  :  for  it  violates  fundamental  laws 
both  of  nature  and  of  Revelation.  There  are  indi- 
cations  that  the  system  has  arrived  nearly  at  the  top 
of  the  wheel.  The  last  Annual  Report  of  the  Con- 
nection shows  a  diminution,  during  the  last  year,  of 
about  thirty-five  thousand  members.*  In  almost 
every  part  of  that  system,  the  minds  of  the  people 
are  heaving  with  dissatisfaction  with  its  principles 
and  its  operation.  When  questions  arise,  in  respect 
to  which  they  wish  to  act,  they  find  that  they  are 
circumscribed  by  walls,  and  held  back  by  chains. 
They  are  like  the  fabled  giants  incarcerated  beneath 
the  deep  foundations  of  Etna,  who  could  never  hope 
to  reach  and  control  the  counsels  of  the  gods  that 
were  enthroned  upon  its  summit,  except  as  their 
giant  energies  could  upheave  and  overturn  the  moun- 
tain mass  that  crushed  them,  and  thus  overwhelm 
those  tyrants  in  the  ruins.  Thus  the  people  in  the 
Methodist  Episcopal  Church  find  that  there  is  a  sys- 
tem and  a  hierarchy  above  them  and  beyond  their 
reach,  except  by  an  absolute  revolution.  Such  a 
revolution  has  commenced  ;  and  the  motions  of  the 
ocean  tide  are  not  more  certain  or  irresistible  ;  for  it 
is  rolling  onward  with  the  omnipotent  energies  of 
Truth. 

*  The  Annual  Reports  of  Eastern  Congregational  churches  showed 
a  diminution,  in  many  places  ;  but  it  was  probably  not  greater  than 
the  Western  emigration.  But  emigration  will  not  account  for  the 
Methodist  decrease,  because  their  reports  include  the  entire  country. 

13* 


2S6  CONGREGATIONALISM,  ETC. 

Shall  we,  then,  leave  "the  old  paths/' to  enter 
those  which  must  inevitably  be  retraced  ?  Shall  we 
hasten  the  dawning  of  "  the  day  of  the  Lord,"  by 
adopting  principles  which  are  inconsistent  with  its 
clear  and  "perfect"  light? 

In  these  matters,  every  soul  of  us  is  intrusted 
with  individual  responsibilities  to  God  and  to  man. 
These  are  not  questions  of  expediency,  or  of  party, 
or  of  sect.  Principles  are  involved  which  lie  at  the 
very  foundation  of  our  rights  as  men,  and  of  our 
duty  as  Christians. 


XIV. 

*^'  Blessed  are  the  peacemakers." — Matt.  5  :  9. 

"Peace''  Principles— Methodist  Warfare— Their  Wcapins— '' A  Dialogue '^^ 
C  nfession  of  Faith— Cu.1  via — Wesley — Who  are  Peacemakers  ? — How  to  mak» 

Peace. 

And  yet,  says  our  Saviour,  "  I  came  not  to  send 
peace  on  the  earth,  but  a  sword,"  These  two  passa- 
ges, however,  are  perfectly  consistent  with  each  oth- 
er. In  the  latter  passage,  it  is  simply  declared  what 
would  be  the  result  of  the  Saviours  coming  and  of 
his  doctrines, — that  the  perversity  of  man  would  be 
aroused  against  his  cause,  and  against  tliose  w4io  es- 
poused it.  None,  therefore,  will  forfeit  the  blessed- 
fiess  of  the  peacemaker,  who  are  only  the  occasion 
of  unjust  opposition.  None  should  be  deterred  from 
exhibiting  and  maintaining  the  truth,  even  though 
it  excite  the  prejudice  of  "  unreasonable  men."  How- 
ever fiercely  the  storm  may  rage,  the  defenders  of 
the  truth  are  7iot  to  be  denounced  as  disturbers  of 
the  peace. 

What  is  peace  1  There  is  quiet  in  the  Catholic 
Church ;  but  that  is  not  peace  ;  it  is  deaths  spiritual 
death.  The  first  action  of  medicine  upon  a  person 
who  is  laboring  under  the  effects  of  disease,  may  be 
to  excite  great  commotion  \xv  the  system.  So,  in  the 
case   of  moral  diseases ;   the  application  of  moral 


288  CONGREGATIONALISM 

remedies  may,  at  first,  produce  great  excitement. 
But  the  physician  is  no  more  to  be  denounced  in  the 
one  case  than  in  the  other ;  while  in  the  case  of  mo- 
ral remedies,  if  there  is  excitement  and  disturbance, 
it  is  all  owing  to  the  perversity  of  the  patient.  The 
only  questions,  in  such  cases,  are, — has  the  truth 
been  exhibited  ;  and  has  it  been  exhibited  appropri- 
ately/, in  respect  to  time,  and  manner,  and  circum- 
stances ?  In  respect  to  the  time,  when  should  the 
great  principles,  which  have  been  our  theme,  be  dis- 
cussed, if  not  now  ?  If  they  are  to  be  discussed  at 
all,  they  have  been  alreadj^  too  long  neglected.  We 
may  safely  assert  that  nothing  is  to  be  gained  by 
delay.  When  important  principles  of  God's  word 
are  at  stake,  we  are  not  permitted  to  be  silent. 

In  the  course  of  this  work,  allusion  has  been 
made  to  the  notorious  fact,  that  our  doctrinal  princi- 
ples are  frequently  and  egregiously  misrepresented. 
This  is  the  only  remaining  topic  which  it  is  pro- 
posed at  present  to  notice.  And  pre-eminently  will  he 
be  a  peacemaker,  who  shall  aid  in  plucking  up  these 
roots  of  bitterness.  I  allude  to  the  manner  in  which 
our  views  of  the  doctrines  of  Election, — of  the  Di- 
vine Purposes, — of  the  Atonement, — of  the  Free 
Agency  of  Man,  &c.,  are  represented  by  Metho- 
dists, and  in  Methodist  publications.  They  represent 
us, — or  rather  misrepresent  us, — as  "  believing  in 
the  damnation  of  innocent  infants ;"  that  "  God  is 
the  author  of  sin,"  and  "  the  destroyer  of  the  great- 
er part  of  mankind  without  mercy  ;"  that  "  God 
compels  men  to  sin,"  and  then  "  punishes  them  for 
acts  which  they  are  compelled  to  perform  :"  "  that 


AND  METHODISM.  289 

wicked  men,  liars,  murderers,"  and  even  the  devil 
himself,  act  like  machines,  merely  as  God  acts  upon 
them,  <fcc.  All  knoio  that  this  is  the  way  in  which 
our  doctrines  are  misreineseiited^  from  the  pulpit  and 
the  press,  and  in  private  intercourse,  and  that  this  is 
done  in  every  variety  of  mode  and  occasion.  The  au- 
thors of  this  injustice  know  that  we  reject  all  such 
views  of  these  subjects  ;  and  yet  these  misrepresenta- 
tions are  among  the  common  burdens  of  the  pulpit, 
and  they  are  scattered  broad-cast  by  steam  over  the 
length  and  breadth  of  the  land.  It  is  one  of  the  main 
objects  of  the  Methodist  Tract  Societyj  and  of  its 
agents,  and  supporters,  to  do  this  very  thing.  And 
how  is  it  done  ?  Not  by  a  fair  and  connected  exhi- 
bition of  our  opinions,  as  we  hold  them  ;  but  by 
means  of  scraps,  and  detached  sentences,  and  man- 
gled expressions,  and  by  leaving  out  parts  of  sen- 
tences ;  and  thus  making  us  assert  the  veiy  things 
which  we  are  at  the  time  denying.  We  are  remind- 
ed, often,  of  the  man  who  asserted  that  the  Bible 
taught  that  it  was  a  duty  to  commit  suicide.  He 
proved  his  assertion  thus.  We  read  of  one  who 
^^ put  his  household  iii  order  and  hanged  himself  f* 
and  we  read  in  another  place,  "  Go  and  do  thou  like- 
wiseP  This  is  precisely  the  course  which  is  pursued 
by  many,  who  wish  to  excite  popular  odium  against 
certain  doctrines,  and  against  those  who  hold  them. 
Here  is  a  tract  "  published  for  the  Tract  Society 
of  the  Methodist  Episcopal  Church,  at  the  Confer- 
ence Office,  200  Mulberry-street ;"  and  entitled,  "  A 
Dialogue  between  a  Predestinarian  and  his  Friend." 
It  is  the  object  of  the  writer,  to  exhibit  the  doctrine 


290  CONGREGATIONALISM 

of  "  predestination,"  as  a  system  oi  mere  fatality  ;—- 
that  it  was  God's  purpose  to  produce  sin,  by  compel- 
ling men,  through  his  ahiiighty  power,  to  commit  it, 
and  then  to  punish  them  for  it,  without  any  possibili- 
ty of  escape.  To  accompHsh  his  object,  the  author 
introduces  the  "Assembly's  Catechism,"  the  writings 
of  Calvin,  Twiss,  and  others. 

I  have  not  access,  at  present,  to  the  works  of  all 
the  ar.thors  referred  to,  but  I  know  that  this  tract 
makes  a  most  unfair  exhibition  of  their  views. 
There  is  an  entire  overlooking  of  all  iheir  qualifying 
and  explanatory  remarks,  and  of  their  definitions  of 
terms  and  phrases.  There  is  an  entire  overlooking 
of  their  philosophy,  which  had  been  the  philosophy 
of  the  church  for  a  thousand  years,  and  of  the  civil- 
ized world  for  a  much  longer  period.  In  short,  there 
is  the  most  utter  injustice  towards  these  men, 

I  will  introduce,  by  way  of  illustration,  a  portion 
of  the  tract ;  together  with  the  pretended  correspond- 
ing quotations  from  the  '•  Confession  of  Faith,"  and 
from  Calvin,  as  far  as  our  limits  will  permit.  The 
tract  commences  thus. 

"  Friend.  Sir,  I  have  heard  that  you  make  God 
the  author  of  all  sin,  and  the  destroyer  of  the  greater 
part  of  mankind  without  mercy." 

"  Predestinarian.  I  deny  it ;  I  only  say  '  God 
did  from  all  eternity  unchangeably  ordain  whatso- 
ever comes  to  pass.'  (Assemblv's  Catechism,*  chap. 
3.)" 

"  I  ONLY  5ay,"  writes  our  author  ;  but  what  is 

*  A  mistake  of  the  author  of  the  tract.      He  should  have  said 
Confession  of  Faith. 


AND  METHODISM.  291 

the  fact  7  What  is  the  language  actually  used^ 
from  which  the  author  quotes,  and  which  he  asserts 
to  be  all  that  is  said?  "God  from  all  eternity  did 
by  the  most  wise  and  holy  counsel  of  his  own  will, 
freely  and  unchangeably  ordain  whatsoever  comes 
to  pass;  YET  SO  AS  thereby  neither  is  God 


LIBERTY  OR  CONTINGENCY  OF    SECOND    CAUSES  TA- 
KEN  AWAY,   BUT   RATHER   ESTABLISHED." 

(Confession  of  Faith,  chap.  HI.  Sec.  I.) 

This  is  the  first  sentence  of  the  tract.  The  au- 
thor gives  us  a  j^cirt  of  a  paragraph,  and  asserts  that 
he  has  given  us  the  icliole  ;  while  he  omits  the  ex- 
planatory clause,  which  is  the  key  to  the  whole  ;  and 
in  this  w^ay  makes  the  book  to  assert  the  very  thing 
which  it  explicitly  denies.  And  as  if  this  were  not 
enough,  he  writes,  "  I  only  say  !" 

The  tract  then  proceeds  : 

"  F.  Do  you  make  no  exception  ?" 

"P.  No,  surely  ;  for  '  nothing  is  more  absurd  than 
to  think  any  thing  at  all  is  done  but  by  the  ordina- 
tion of  God.'  (Calvin's  Institutes,  Book  1.  chap.  16, 
sect.  8.)" 

The  subject  of  the  chapter  here  referred  to,  is, 
"  God's  j)reservation  artd  support  of  the  world  by 
HIS  POWDER,  and  his  goveimment  of  every  part  of  it 
BY  HIS  PROVIDENCE."  In  scctiou  8,  the  one  referred 
to,  Calvin  treats  of  the  "doctrine"  of  '■' providence^^^ 
and  thus  writes. 

"  Those  who  wish  to  bring  odium  on  this  doc- 
trine, calumniate  it  as  the  same  with  the  opinion  of 


292  CONGREGATIONALISM 

the  Stoics  concerning  fate,  with  which  Augustine 
also  Avas  formerly  reproached.  *  *  *  But  that  dogma 
is  falsely  and  maliciously  charged  upon  us.  For  we 
do  not,  with  the  Stoics,  imagine  a  necessity  arising 
from  a  perpetual  concatenation  and  intricate  series  of 
causes,  contained  in  nature ;  but  we  make  God  the 
Arbiter  and  Governor  of  all  things,  who,  in  his  wis- 
dom, has,  from  the  remotest  eternity,  decreed  what 
he  would  do,  and  now,  by  his  power,  executes  what 
he  has  decreed."  He  then  reproves  the  use  of  the 
heathen  words  ^^  fortune  and  chance ;''  and  quotes 
from  Augustine,  who  says,  "  I  repent  of  having  men- 
tioned fortune  in  this  manner,  (in  my  treatises 
against  the  Academics,")  "  since  I  see  that  men  are 
habituated  to  a  very  sinful  custom  :  when  they  ought 
to  say,  '  This  was  the  will  of  God,'  they  say,  '  This 
was  the  will  of  Fortune.'  "  "  Finally,"  (Calvin  pro- 
ceeds) "  he  (Augustine)  every  where  maintains,  that 
if  any  thing  be  left  to  fortune,  the  world  revolves  at 
random.  And  though  he  elsewhere  decides,  that  all 
things  are  conducted,  partly  by  the  free  will 

OF  MAN,  and  PARTLY  BY  THE  PROVIDENCE  OF  GoD, 

yet  he  just  after  shows  that  men  are  subject  to  it  and 
governed  by  it ;  assuming  as  a  principle  that  nothing 
could  be  more  absurd^  than  for  any  thing  to  hajjpen 
independently  of  the  ordinatioji  of  God  ;  because 
IT  WOULD  HAPPEN  AT  RANDOM.  By  tliis  reasoning, 
he  excludes  also  any  contingence  dependent  on  the 
human  will.  *  *  *  But  in  what  sense  per??iission 
ought  to  be  understood,  whenever  it  is  mentioned  by 
him,  will  appear  from  one  passage  ;  where  he  proves 
that  the  will  of  God  is  the  supreme  and  first  cause 


AND  METHODISM.  293 

of  all  things,  because  nothing  happens  but  by  his 
command  or  permission.  He  certainly  does  not  sup- 
pose God  to  remain  an  idle  spectator,"  &c. 

It  thus  appears  that  it  is  Calvin's  specific  object 
in  this  passage,  to  deny  and  refute  this  very  doctrine 
oi  fate  with  which  he  is  "falsely  and  maliciously" 
"  reproached "  in  the  tract  before  us.  It  is  of  no 
avail  for  the  objector  to  say  that  Calvin  supposed  the 
same  "necessity"  to  exist  in  the  '^ powef^  of  Gody 
that  the  fatalists  attributed  to  "  nature  ;"  for  Calvin 
heads  the  chapter  with  the  distinctioji  between  that 
^^powef^  which  created,  and  still  ^^  supports^^  the 
world  ;  and  the  " providence^^  by  which  all  things 
are  governed.  And  not  only  so,  he  recognizes,  in 
this  very  passage,  the  "  free  will  of  man,"  (not, 
indeed,  in  the  Arminian  sense,)  which  distinguishes 
accountable  agents  from  Tnachines. 

Whatever  truth  or  error  Calvin  may  teach  else- 
where, does  not  concern  our  present  purpose,  which 
is,  to  inquire  into  the  fairness  which  is  exhibited  by 
the  author  and  publishers  of  this  tract. 

Question  third. 

"  P.  Do  you  extend  this  to  the  actions  of  men  ?" 

"P.  Without  doubt.  Every  action  and  motion 
of  every  creature  is  governed  by  the  hidden  counsel 
of  God,  that  nothing  can  come  to  pass  but  what  was 
ordained  by  him.  (Calvin's  Institutes,  Book  I,  chap. 
16,  sect.  3.)" 

The  subject  which  is  here  treated,  has  been  al- 
ready given,  above.  In  the  section  here  referred  to, 
we  read,  "He  (God)  is  accounted  omnipotent,  not  be- 
cause he  is  able  to  act,  yet  sits  down  in  idleness,  or 


294  CONGREGATIONALISM 

continues  by  a  general  instinct  the  order  of  nature 
originally  appointed  by  him  ;  but  because  he  governs 
heaven  and  earth  hy  his  'providence^  and  regulates 
all  things  in  such  a  manner  that  nothiiig  happens 
but  according  to  his  counsel.  For  when  it  is  said  in 
the  Psalms,  that  he  does  whatsoever  he  pleases,*  it 
denotes  his  certain  and  deliberate  will.  *  *  The 
faithful  should  *  *  encourage  themselves  in  adver- 
sity with  this  consolation,  that  they  suffer  no  afflic- 
tion, bat  by  the  ordination  and  command  of  God, 
because  they  are  under  his  hand.  *  *  *  And  they 
not  only  defraud  God  of  his  glory,  but  themselves  of 
a  very  useful  doctrine,  who  confine  the  Divine  provi- 
dence whhin  such  narrow  bounds,"  ("the  influence 
and  course  of  nature,")  "as  though  he  permitted  all 
things  to  proceed  in  an  uncontrolled  course,  accord- 
ing to  a  perpetual  law  of  nature ;  for  nothing  would 
exceed  the  misery  of  man,  if  he  were  exposed  to  all 
the  motions  of  the  heaven,  air,  earth,  and  waters. 
Besides,  this  notion  would  shamefully  diminish  the 
singular  goodness  of  God  towards  every  individual. 
*  *  *  They  may  securely  repose  in  his  protectioi},  to 
whose  will  are  subject  all  those  evils  which  can  be 
feared  from  any  quarter;  by  whose  power  Satan  is 
restrained,  with  all  his  furies,  and  all  his  machina- 
tions ;  on  whose  will  depends  all  that  is  inimical  to 
our  safety ;  nor  is  there  any  thing  else  by  which 
those  immoderate  and  superstitious  fears,  which  we 
frequently  feel  on  the  sight  of  dangers,  can  be  cor- 
rected or  appeased.  We  are  superstitiously  timid,  I 
say,  if,  whenever  creatures  menace  or  tenify  us,  we 

*  Psalms  115:  3. 


AND  METHODISM.  295 

are  frightened,  as  though  they  had  of  themselves  the 
power  to  hurt  us,  or  could  fortuitously  injure  us ;  or 
as  if  against  their  injuries  God  were  unable  to  aflbrd 
us  sufficient  aid.  *  *  When  infidels  transfer  the  gov- 
ernment of  the  world  from  God  to  the  stars,  pretend- 
ing that  their  happiness  or  misery  depends  on  the 
decrees  and  presages  of  the  stars,  and  not  on  the 
will  of  God,  the  consequence  is,  that  their  fear  is 
withdrawn  from  him  whom  they  ought  to  regard, 
and  is  placed  on  stars  and  comets.  Whoever,  then, 
desires  to  avoid  this  infidelity,  let  him  constantly  re- 
member, that  in  the  creatures  there  is  no  erratic  pow- 
er, or  action,  or  motion  ;  but  that  they  are  so  gov- 
erned by  the  secret  counsel  of  God,  that  nothing  can 
happen  but  what  is  subject  to  his  knowledge,  and 
decreed  by  his  will." 

These  are  rather  long  quotations  from  Calvin  ; 
but  we  feel  a  strong  desire  to  introduce  the  venerable 
gentleman  to  our  Methodist  brethren  in  his  own 
proper  person,  and  to  permit  him  to  say  a  few  words, 
in  his  own  proper  language ;  and  we  can  imagine 
that  we  hear  the  half-suppressed  exclamation : 
"  Whi/,  he  is  a  man,  after  all!'''  If  we  could 
bring  him  upon '-'the  stand,"' at  a  "camp-meeting," 
without  mentioning  his  name,  and  could  persuade 
him  to  make  a  slight  alteration  in  his  phraseology — 
just  to  leave  out  those  words  "decrees"  "and  de- 
creed"— the  above  paragraph  would  be  greeted  with 
an  "  Amen  !"'  like  "  the  sound  of  many  waters."  But 
suppose  he  should  proceed  thus,  as  he  actually  does 
write  in  another  place:  "  Adam,  therefore,  could  have 
stood  if  he  would,  since  he  fell  merely  by  his  own 


296  CONGREGATIONALISM 

will ;  *  *  *  his  choice  of  good  and  evil  was  free." 
"  He  was  the  voluntary  procurer  of  his  own  destruc- 
tion."* Calvin  might  be  mistaken  for  Wesley  him- 
self!    But  we  will  proceed  with  the  tract. 

"  F.  What  then  becomes  of  the  wills  of  men  ?" 

"  P.  The  wills  of  men  are  so  governed  by  the 
irresistible  will  of  God,  that  they  are  carried  on 
straight  to  the  mark  which  he  has  foreordained. 
(Calvin's  Institutes,  Book  I.  chap.  15,  sect.  8.)" 

Now,  there  happens  to  be  nothing  like  this  in  the 
section  to  which  we  are  referred.  You  will  notice 
that  it  is  the  very  section  from  which  the  last  ex- 
tracts ivere  taken.  Whether  there  is  a  mistake  in 
the  tract,  or  whether  the  answer  is  manufactured 
out  of  "  whole  cloth,"  all  will  admit,  after  what  we 
have  seen,  that  it  is  of  very  little  consequence  to 
decide. 

The  tract  proceeds  to  teach  us,  next,  "that  all 
men  must  do  just  what  they  do;"  and  then  comes 
the  following  question. 

"  F.  But  does  not  this  imply  the  necessity  of  all 
events  ?" 

^'  P.  I  will  not  scruple  to  own  that  the  will  of 
God  lays  a  necessity  on  all  things,  and  that  every 
thing  he  wills  necessarily  comes  to  pass.  (Calvin's 
Institutes,  Book  III.  chap.  23,  sect.  8.)" 

The  chapter  here  referred  to  is  entitled  thus: 
"  Election  conjinned  by  the  Divine  call.  The 
destined  destrnction  of  the  reprobate  procured  by 

THEMSELVES." 

On  the  point  in  question  Calvin  thus  argues  : 

*  Institutes,  Book  I.  chap.  15,  sect.  8. 


AND  METHODISM.  29T 

"Here  they  (objectors)  recur  to  the  distinction 
between  will  and  permission,  and  insist  that  God  per- 
mits the  destruction  of  the  impious,  but  does  not  will 
it."  (We  are  to  notice  that  it  is  the  destruction  of  the 
impious  whose  destruction  is  "  willed."  Does  any 
Methodist  deny  that  ?)***"!  shall  not  hesitate  *  *  to 
confess  plainly  with  Augustine,  '  that  the  will  of  God 
is  the  necessity  of  all  things,  and  that  what  he  has 
willed,  will  necessarily  come  to  pass ;  as  those 

THINGS  ARE  REALLY  ABOUT    TO  HAPPEN    wMck    he 

has  foreseen  T  Now,  if  either  Pelagians,  or  Mani- 
cheans,  or  Anabaptists,  or  Epicureans," — and  it 
might  now  be  added,  or  Methodists, — ("for  we  are 
concerned  with  these  sects  on  this  argument,)  in  ex- 
cuse for  themselves  and  the  impious^  plead  the  ne- 
cessity xoith  which  they  are  hound  hy  God^s  predes- 
tination^— they  allege  nothi?ig  applicable  to  the 
case.  For  if  predestination  is  no  other  than  a  dis- 
pensatioji  of  Divine  justice, — mysterious  indeed, 
but  liable  to  no  blame, — since  it  is  certain  they  were 
not  unworthy  of  being  predestinated  to  that  fate,  it 
is  equally  certain  that  the  destruction  they  incur  by 
predestination  is  consistent  with  the  strictest  justice. 
Besides^  their  perdition  depends  on  the  Divine  pre- 
destination IN  SUCH  A  MANNER,  that  the  CAUSE  and 
MATTER  of  it  are  found  in  themselves.  *  *  *  Man 
falls,  therefore,  according  to  the  appointment  of  Di- 
vine Providence  ;  hut  he  falls  hy  his  own  fault  *  *  * 
By  his  oion  wickedness  he  corrupted  the  nature  he 
had  received  pure  from  the  Lord.  *  *  *  Wherefore, 
let  us  rather  contemplate  the  evident  cause  of  con- 
demnation, which  is  nearer  to  us  in  the  corrupt  na- 


298  CONGREGATIONALISM 

ture  of  7nankind,  than  search  after  a  hidden  and 
altogether  incomprehensible  one  in  the  predestina- 
tion of  God." 

It  appears,  then,  that  the  necessity  here  spoken 
of,  is  merely  the  certainty  of  events  which  are 
REALLY  about  to  take  flace.  Calvin  expressly  de- 
nies^ and  argues  against  any  "  necessity''  which 
impUes  an  "  excuse"  for  "  the  impious ;"  and  the 
*' predestination"  of  which  he  speaks  "  is  no  other 
than  a  dispensation  of  Divine  justice ^  The  quo- 
tations in  the  tract  are  total  perversions  of  the 
opinions  of  Calvin  ;  and  so  different  are  they  all 
from  his  language, — not  to  ^^.y  false  in  their  very 
form, — that  ordinary  readers  would  not  recognize 
them,  as  they  are  here  accurately  given  from  their 
author.  AYe  venture  to  say  that  many  will  be  puz- 
zled to  make  the  discovery ;  and  yet  they  purport 
to  be  veritable  quotations.* 

The  next  question  is  the  following : 
"  F.  Does  sin  then  follow  necessarily  ?" 
"P.  Undoubtedly.     For  the  almighty  power  of 
God  extends  itself  to  the  first  fall,  and  all  other  sins 
of  angels  and  men.  (Confession  of  Faith,  ch.  5.)" 

This  answer  is  taken  from  the  chapter  on  "  Pro- 
vidence.^^ The  paragraph  which  the  answer  purports 
to  give,  reads  thus  : 

*  These  misrepresentations  of  Calvin  have  been  thus  particularly 
noticed  "not"  because  we  "  icish  to  he  regarded  as  adopting  all  his 
sentiments  and  expressions ;"*  but  simply  to  illustrate  the  nature  of 
the  warfare  which  is  waged  upon  us,  and  to  exhibit  specimens  of  the 
weapons  with  which  we  are  assailed. 

Other  quotations  from  Calvin,  in  this  tract,  were  noted  for  exam- 
ination, but  these  must  suffice. 

*  Preface  to  the  Edition  of  the  Pres.  Board  of  Publication. 


AND  METHODISM.  299 

^'  TV.  The  Almighty  power,  unsearchable  wis- 
dom, and  infinite  goodness  of  God,  so  far  manifest 
themselves  in  his  providence^  that  it  extendeth  itself 
even  to  the  first  fall,  and  all  other  sins  of  angels  and 
men,  and  that  not  by  a  bare  permission,  bnt  such  as 
hath  joined  with  it  a  most  wise  and  powerful  bound- 
ing* and  otherwise  ordering  and  governing  of  them, 
in  a  manifold  dispensation,  to  his  own  holy  ends  ;t 
YET  so,  as  the  sinfulness  thereof  froceedeth  only 

FROM  THE  CREATURE,  and    NOT  FROM  GoD  ;  who 

being  most  holy  and  righteous^  neither  is,  nor 
CAN  be  the  author  or  approver  of  sinP 

Now,  what  shall  be  said  of  a  quotation,  so  false 
and  garbled  as  that  now  under  consideration  from 
this  tract  ?  It  is  false  in  every  point  of  view.  It 
represents  the  authors  of  this  Confession  of  Faith  as 
saying,  that  it  is  "  the  almighty  poicer  of  God,"  ope- 
rating upon  "  the  will  of  man,"  as  steam  works  an 

*  "  Ps.  76  :  10,  Surely  the  wrath  of  man  shall  praise  thee  ;  and 
the  remainder  of  wraih  shalt  ihou  restrain.  2  Kings  19  :  28,  Because 
thy  rage  ngainst  me  and  thy  tumult  is  come  up  into  my  ears,  therefore 
I  will  put  my  hook  in  thy  nose,  and  my  bridle  in  thy  lips,  and  I  will 
tuin  thee  back  by  the  way  which  thou  camest." 

t  Gen.  50  :  20,  But  as  for  you,  ye  thought  evil  against  me  ;  but 
God  meant  it  unto  good,  to  bring  to  pass,  as  it  is  this  day,  to  save 
much  people  alive.  Isa.  10:  6,  7,  12,  I  will  send  him  against  an 
hypocritical  nation,  and  against  the  people  of  ray  wrath  will  I  give 
him  a  charge,  to  take  the  spoil,  and  to  take  the  prey,  and  to  tread 
them  down  like  the  mire  of  the  streets. — Howbeit,  he  meanelh  not  so, 
neither  doth  his  heart  think  so  ;  but  it  is  in  his  heart  to  destroy  and 
cut  off  nations  not  a  few. — Wherefore  it  shall  come  to  pass,  that  when 
the  Lord  hath  performed  his  whole  work  upon  Mount  Zion,  and  on 
Jerusalem,  I  will  punish  the  fruit  of  the  stout  heart  of  the  king  of  As- 
syria, and  the  glory  of  his  high  looks." 


300  CONGREGATIONALISM 

engine.  But  they  are  speaking  expressly  of  those 
manifestations  of  the  power  of  God  which  are  exhib- 
ited "  in  his  providence  ;"  and  they  add,  that  they 
are  "  so"  to  be  understood  as  that  "  the  sinfulness" 
of  the  act  proceedeth  only  from  the  creature,"  and 
this  is  illustrated  and  enforced  by  quotations  from 
Scripture.  And  besides  all  this,  they  had  already 
asserted  that  "  no  violence  is  ofiered  to  the  icill  of 
the  creature^^  by  any  exercise  of  that  ''  Almighty 
power." 

It  is  worthy  of  special  notice  how  the  authors  of 
that  "Confession"  aimed  to  guard  their  language 
against  all  perversion.  The  first  chapter  relates 
simply  to  the  Scriptures,  upon  which  all  evangelical 
Christians  are  perfectly  agreed.  The  second  relates 
to  the  doctrine  of  the  Trinity,  upon  which  they  are 
equally  agreed.  In  the  very  first  paragraph  of  doc- 
trinal statement,  on  the  points  in  question,  they  teach 
explicitly  that  they  hold  to  the  free  agency  of  man  ^ 
and  that  God  governs  him  as  a  free  agent.  They 
thus  explicitly  deny  iii  the  outset,  all  these  chargrs  of 
fatality,  &c.,  which  are  made  against  them.  Now, 
even  if  it  could  be  shown  that  they  use  language  that 
is  self-contradictory,  or  that  their  doctrines  lead  to 
error,  yet  all  can  see,  none  can  avoid  seeing,  that  it 
is  false  and  unjust  to  charge  them  with  holding  the 
monstrosities  with  which  they  are  charged  in  that 
tract.  This  "  Confession  of  Faith"  is  barred  against 
such  perversion,  at  the  very  threshold.  The  au- 
thor of  the  tract  knew  all  this,  for  the  recorded  de- 
nial was  before  his  eyes  ;  and  the  Tract  Society,  and 
the   "Book   Concern"   of  the   Methodist  Episcopal 


AND  METHODISM. 


301 


Church  echo  the  slander  from  one  end  of  the  land  to 
the  other,  poisoning  the  minds  of  the  young  and  the  ig- 
norant and  the  prejudiced,  and  closing  them  against 
the  approach  of  those  who  are  represented  as  adopting 
these  principles.  A  parallel  to  this  is  not  furnished 
even  by  the  Tammany  Hall  infidels,  in  their  dis- 
cussion with  Dr.  Sleigh,  about  ten  years  since. 

The  object  of  those  infidels  was,  to  prove  that 
the  Bible  represented  God  as  justifying,  and  even 
causing  lying,  murder,  adultery,  (fee, — (just  the 
charge  which  this  Tract  labors  to  fasten  upon  "  the 
doctrine  of  predestination.") 

In  order  to  prove  this,  they  quoted,  among  other 
passages,  from  1  Kings,  chap.  13.  A  prophet  is 
there  represented  as  coming  to  Bethel,  and  pronounc- 
ing the  displeasure  of  the  Lord  against  Jeroboam, 
and  then  returning  another  way,  as  God  bad  direct- 
ed him.  Another  "  prophet"  is  then  represented  as 
pursuing  after  him,  and  endeavoring  to  bring  him 
back  to  eat  bread  with  him.  "  He  said  unto  him, 
'  I  am  a  prophet  also  as  thou  art ;  and  an  angel 
spake  unto  me  by  the  word  of  the  Lord,  saying, 
Bring  him  back  with  thee  into  thy  house,  that  he 
may  eat  bread  and  drink  water,"  (v.  18.)  The 
champion  of  infidelity  quoted  thus  far,  and  stopped ; 
his  object  being  to  exhibit  a  man  who  pretended  to 
be  commissioned  by  Jehovah,  as  uttering  a  lie  by  his 
cominand.  The  infidel  quoted  J^^s*^  so  far  as  would 
ansioer  his  purpose  ;  the  sacred  history,  however, 
has  the  following  important  additional  clause  :  ''  But 
he  lied  unto  him.'^  The  infidel  appears  to  have 
quoted  corTectly^  as  far  as  he  quoted  at  all ;  but  this 

14 


302  CONGREGATIONALISM 

Tract  does  not  quote  correctly,  even  what  it  pretends 
to  give  us ;  for  it  leaves  out  important  passages, 
which  totally  alter  the  sense ;  and  then  it  tells  us 
that  this  "  only  "  is  asserted,  when  the  fact  is,  that 
those  whose  language  is  professedly  given,  explicit- 
ly deny  in  the  same  paragraph,  the  sentiment 
which  is  charged  upon  them.  Such  facts  admit  of 
no  palliation,  and  require  no  comment.  No  cause 
can  be  permanently  aided  by  the  use  of  such  weapons. 
They  must  recoil  with  crushing  weight  upon  those 
who  employ  them.  At  least,  they  are  fitted  only  for 
deeds  of  darkness ;  in  the  light  of  truth  they  are 
harmless. 

It  is  not  necessary  to  examine  that  Tract  farther. 
If  a  witness  in  a  court  of  justice  should  be  convicted 
in  the  outset  of  his  testimony,  of  thus  "  perverting 
the  right,"  what  would  be  the  value  of  his  testimony  ? 
And  what  would  be  the  eifect  upon  himself?  The 
penal  code  has  a  name  and  a  penalty  for  such  a 
crime.  And  that  Tract,  in  the  space  of  jive  pages 
quotes  seven  different  authors,  and  eleven  different 
worksj  in  thirty-Jive  different  places.  It  is  impos- 
sible for  any  man  to  make  a  fair  exhibition  of 
truth,  on  such  subjects,  when  treating  them  in  such 


*  It  should  not  be  supposed  that  this  Tract  is  out  of  date,  because 
it  is  early  in  the  Series.  I  have  just  now  (1846)  been  told  by  a 
friend,  residing  in  a  neighboring  town,  that  it  has  received  a  very 
special  and  extensive  circulation  there,  within  a  year  or  two. 

The  effect  of  the  principles  under  the  influence  of  which  such 
Tracts  are  prepared  and  disseminated,  upon  the  minds  of  Methodists 
themselves,  is  strikingly  illustrated  by  the  following  fact. 

After  a  public  exposure  of  the  character  of  the  above  Tract,  aliu- 


AND  METHODISM.  3Q3 

Another  specimen  of  Methodist  warfare  is  exhib- 
ited in  a  pamphlet  entitled  '•  tlie  Trial  of  Cain^''  in 
which  a  "  Predestinarian"  is  associated  with  a  "  Uni- 
versahan"  as  "  counsel  for  the  prisoner"  (Cain). 
The  author  of  this  pamphlet  is  said  to  be  a  local 
preacher ;  and  his  design^  and  the  means  by  ichich 
he  attempts  to  accomplish  it,  are  equally  evident 
from  the  title,  and  the  plan.  The  author  takes  the 
subject  of  the  above  Tract,  and  makes  an  effort  to 
give  it  popularity  by  clothing  it  in  fiction,  in  the  garb 
of  doggrel  verse. 

These  two  examples  have  not  been  selected, 
because  there  is  any  thing  peculiar  in  them.  They 
were  the  first  that  came  to  hand,  and  "  from  one"  we 
may  "  learn"  the  character  of  "  all."  Neither  have 
I  been  influenced  in  my  examination  of  the  above 
Tract,  by  the  fact  that  the  Presbyterian  Co7ifession 
of  Faith  Vv^as  the  subject  of  misrepresentation,  or 
because  I  think  it  always  expressed  in  the  best  pos- 
sible terms,  or  that  its  authors  were  infallible,  or  even 
correct  in  all  their  theories.  Those  pamphlets  have 
been  specified  simply  because  they  furnish  a  fair  ex- 
am^ple  of  the  manner  in  which  our  views  are  com- 
monly  misrepresented.  And  these  misrepresenta- 
tions are  made,  while  all  know  perfectly,  who  know 
any  thing  about  the  matter,  that  Congregationalists, 
almost  unanimously,  and  Presbyterians  almost  as 
harmoniousl}^,  hold,  and  believe,  and  preach,  and 

sion  was  made  to  it  by  one  of  the  auditors  to  another,  who  is  a  leading 
Methodist.  His  cool  and  simple  reply,  rs  if  nothing  farther  had  ever 
entered  his  mind,  and  as  if  nothing  farther  could  be  necessary,  was* 
^'ISlr.  Wesley  wrote  that  Tract.'' 


304  CONGREGATIONALISM 

write,  tliat  the  death  of  Christ  has  opened  a  way  of 
salvation  for  all  mankind,*  and  that  God  has  7io 
2nirposej  and  performs  no  act^  which  casts  the 
shadow  of  a  barrier  in  the  way  of  the  salvation  of 
any  inan.  That  God  has  purposes,  and  that  He 
acts  according  to  them,  we  fully  believe^  because  the 
Bible  so  teaches.  (Eph.  1:  3--14.)  The  Bible 
abounds  in  passages  similar  to  the  one  here  referred 
to.  These  passages  mean  something  ;  lohat  do  they 
mean  ?     Hear  Mr.  Wesley  himself. 

"  Having  found  for  some  time  a  strong  desire  to 
unite  with  Mr.  Whitefield  as  far  as  possible,  to  cut 
off"  needless  dispute,  I  wrote  down  my  sentiments  as 
plain  as  I  could  in  the  following  terms.  There  are 
three  points  in  debate.  1.  Unconditional  election ; 
2.  Irresistible  grace ;  3.  Final  perseverance.  With 
regard  to  the  first,  unconditional  election,  I  believe, 

"  That  God,  before  the  foundation  of  the  world, 
did  imconditionally  elect  certain  persons  *  *  *  to 
many  peculiar  advantages,  both  with  regard  to  tem- 
poral and  spiritual  things :  and  /  do  not  deny, 
though  I  cannot  prove  it  so,  that  he  has  nnconditio7i- 
ally  elected  some  persons  to  eternal  glory.   *  *  * 

"  With  regard  to  the  second,  irresistible  grace  ;  I 
believe  that  the  grace  which  brings  faith,  and  thereby 
salvation  into  the  soul,  is  irresistible  at  that  mo- 
ment :  *  *  *  and  I  do  not  deny,  that  in  some  souls, 

*  "  The  Atonement  of  Christ  was  sufficient  in  its  extent,  for  all 
human  sinners.  *  *  When  this  discourse  was  first  written,  disputes 
concerning  the  Extent  of  the  Atonement  had  not  openly  appeared  in 
this  country ;  and  I  did  not  suppose  it  to  be  necessary  to  canvass  the 
question  with  any  particularity."     Dwight's  Theology,  Vol.  11.  p.  217 


AND  METHODISM.  395 

the  grace  of  God  is  so  far  irresistible,  that  they  can- 
not hut  believe  and  he  finally  saved.  *  *  * 

"  With  regard  to  the  third,  final  perseverance,  I 
am  inchned  to  beheve,  that  there  is  a  state  attaina- 
ble in  this  life,  from  tvhich  a  inan  cannot  finally 
falV'' 

Now,  with  what  face  are  such  misrepresentations 
made,  as  those^  which  we  haA^e  been  exposing  ? 
Wesley  himself  not  only  admits  the  great  truths  in 
question,  but  he  goes  beyond  the  truth: 

This  portion  of  our  subject  shall  detain  us  no 
longer.     I  hasten  to  an  apphcation. 

1.  Those  are  not  "  peacemakers,"  who  talk,  and 
preach,  and  write  and  print  after  the  manner  of  these 
Tracts. 

Even  if  we  coijtinue  to  endiu'e  these  things,  as 
we  have  endured  them,  ever  since  Methodism  ap- 
peared among  us,  still  the  authors  of  those  acts  are 
disturbers  of  the  peace.  These  things  are  direct 
assaults  upon  us ;  for  there  is  nothing  in  them  of  the 
nature  of  self-defence.  They  are  direct  assaults 
upon  all  who  are  called  Calvinisfs.  It  is  no  part  of 
the  object  of  the  writers  and  publishers  of  such 
Tracts  to  assail,  or  oppose  Calvin.  They  have 
nothing  to  do  with  Calvin,  or  his  memory, — no  more 
than  with  his  ashes ; — the  sole  object  is,  to  excite 
odium  against  those  whom  they  represent  as  holding 
such  doctrines. 

*  Whitehead's  Life  of  Wesley,  Vol  11.  pp.  103,  104. 

The  italicising  is  mine.  Special  attention  is  requested  to  the  pas- 
sages thus  marked.  The  words  in  small  capitals  were  written  by  Mr. 
Wesley  in  italics- 

14* 


306  CONGREGATIONALISM 

2.  Is  it  a  disturba7ice  of  the  jieace  to  defend  our- 
selves when  Ave  are  assailed  ?  Having  been  silent, 
under  all  these  misrepresentations,  until  it  is  cast  in 
our  teethj  "  that  we  dare  not  defend  the  peculiarities 
of"  our  system,  it  seems  to  be  supposed  that  we  have 
forfeited  the  right  to  speak  in  self-defence.  Espe- 
cially, are  we  to  be  denounced  as  "  those  who  have 
turned  the  world  upside  down,''  because,  though  tar- 
dily, yet,  at  length,  "  earnestly,"  we  are  found  con- 

i tending  "for  the  faith  which  was  once  delivered  to 
the  saints?" 

3.  The  defence  of  the  truth  is  not  to  he  construed 
into  personal  hostility.  "  Am  I  your  enemy  because 
I  tell  you  the  truth  7"  And  yet  we  are  told,  with  a 
mixture  of  querulousness  and  menace,  "  that  we 
shall  destroy  all  good  neighborhood  feelingT*     It 

*  An  "  example  "  from  the  author's  experience,  may  illustrate  the 
nature  of  this  good  neighborhood  feeling,  and  the  terms  on  which  it 
is  to  be  secured. 

The  school-house  in  a  western  village,  was  occupied  for  religious 
services,  alternately  by  the  Methodist  preacher  and  myself.  A  day  or 
two  previous  to  the  recurrence  of  our  regular  quarterly  celebration  of 
the  Lord's  Supper,  a  new  Methodist  preacher  arrived,  to  commence 
his  labors  on  that  station.  Being  anxious  to  preach  on  the  next  Sab- 
bath, and  to  occupy  the  school-house,  he  requested  me  to  waive  my 
claims,  for  that  purpose.  To  this  I  objected  ;  as  from  our  circumstan- 
ces, and  in  view  of  western  habits,  it  would  be  nearly  equivalent  to 
dispensing  with  our  exercises  altogether.  The  point  was  urged,  how- 
ever, with  great  pertinacity  ;  and,  as  an  irresistible  appeal,  one  of  the 
Methodists  remarked,  '•  /  think  you  had  better  yield,  for  the  sake  of 
peace .'" 

My  deacon  was  a  "  peace  man,"  and  this  was  attacking  him  at 
his  vulnerable  point ;  he  advised  therefore  that  I  should  yield  to  the 
unreasonable  request.  Perhaps  he  understood  better  than  myself,  at 
that  time,  the  import  of  the  intimation 


AND  METHODISM.  307 

has  come,  then,  to  this :  in  order  to  secure,  from  cer- 
tain quarters,  "  good  neighborhood  feeling,"  we  must 
render  ourselves  contemptible  in  the  eyes  of  all  ho- 
norable men,  and  odious  in  the  sight  of  God  ;  for  we 
must  sacrifice  our  principles,  or  permit  them  to  be 
sacrificed  by  others,  even  though  we  regard  them  as 
the  truths  of  God's  word  ;  and  then  we  must  wel- 
come to  our  special  confidence  and  affection,  those 
who  can  make  such  demands  upon  us.     The  most 
important  truths,  and  our  own  cherished,  and  most 
hallowed  associations  may  be  assailed  with  utter 
wantonness,  and  we  are  to  be  repaid  with  smiles  and 
gracious  words,  which  we  must  reciprocate,  without 
one  word  of  protestation,  or  there  will  be  an  end  of 
"  all  good  neighborhood  feeling."     We  say,  distinct- 
ly, that  we  attach  no  value  to  such  friendship.     We 
desire  not  to  be  suspected  of  having  any  sympathy 
with  it.     W^e  desire  peace,  but  not  at  the  sacrifice  of 
principle.     And  if  truth  is  defended  at  all,  it  should 
be  defended  with  a  zeal  and  fidelity  proportionate  to 
its  importance.     To  defend  it  feebly,  hesitatingly, — 
to  half  do  the  work, — would  be  to  "  handle  the  word 
of  God  deceitfully."     It  would,  of  necessity/,  make  a 
false  impression.     If  we  speak  at  all  on  these  sub- 
jects, we  must  speak  out  plainly,  decidedly,  unequi- 
vocally.    The  severity  of  truth  is  not  denunciation. 
But  with  whom  are  we  under  special  obligations 
to  "  make"  and  preserve  "  peace"  ?     With  whom,  if 
not  with  those  with  whom  we  are  united  in  a  pro- 
fession of  a  common  faith  ?     Especially,  when  we 
have  solemnly  covenanted  to  walk  together  in  the 
truth  as  well  as  the  ordei^  of  the  Gospel,  and  to  de- 


308  CONGREGATIONALISM 

fend  and  sustain  each  other  in  every  good  work,  and 
to  promote  each  other's  usefuhiess  in  our  mutual  la- 
bors in  the  Lord.  There  is  such  a  thing  as  trying 
to  be  on  both  sides,  or  neither  side — 7ion-committal 
tnen — having  no  opinions,  or  assenting  to  all  opin- 
ions. Is  this  the  way  to  '•  make  peace"  ?  Is  this 
the  way  to  promote  confidence  among  brethren?  Is 
this  the  way  even  to  secure  the  respect  of  those  who 
would  "  seduce"  us  from  'Mhe  old  paths"?  While 
we  continue  to  profess  religious  truths,  on  the  side 
of  those  truths  viust  we  be  found,  unflinching,  firm 
as  the  everlasting  hills. 

The  exposure  of  these  assaults,  and  of  the  char- 
acter of  the  weapons  emplo^^ed,  is  regarded  by  many 
as  a  violation  of  Christian  charity !  and  a  disturb- 
ance of  Christian  peace  !  The  very  men  who  are 
detected  with  these  missiles,  as  it  were,  in  their 
pockets,  or  even  in  the  very  act  of  employing  them 
against  their  Christian  brethren,  even  they  attempt 
to  enlist  the  sympathies  of  the  community  in  their 
behalf,  as  the  innocent  victims  of  religious  persecu- 
tion, suffering  for  righteousness'  sake !  And  there 
are  those  who  are  set  for  the  defence  of  the  truth, 
(and  what  Christian  is  not  so  set?)  who  yet  can 
throw  their  protecting  shield  over  these  transactions  ; 
whose  feelings  of  disapprobation  are  especially  ex- 
cited, not  that  these  faults  have  been  committed^  but 
that  they  have  been  rebuked  ;  and  who  attempt  to 
excite  public  odium,  not  against  these  evils,  but 
against  those  who  looidd  correct  them,  like  certain 
modern  reformers,  ^^hose  sublimated  philanthropy  is 
especially  excited  in  behalf  of  the  "  unfortunate" 
criminal,  rather  than  of  his  victims. 


AND  METHODISM.  309 

4.  Truth  is  the  07ily  true  basis  of  'peace. 

Any  other  peace  is  false  peace.  It  is  but  the  su- 
perficial heahng  of  a  deep-seated  ulcer.  1  do  not 
mean  that  there  ca,n  be  no  kindly  feeling  until  all 
entertain  the  same  views  of  truth.  But  truth  must 
be  our  aim,  and  tlie  only  foundation  upon  which  we 
desire  to  rest.  While  we  follow  our  convictions  of 
truth  vv^ith  inflexible  firmness,  we  can,  and  must 
grant  to  others  the  same  rights  which  we  claim  for 
ourselves.  We  should  honor  their  obedience  to  their 
convictions,  even  though  we  regard  those  convictions 
as  based  in  error.  But  it  is  still  true,  that  the  ten- 
dency of  error  is  to  derange  the  machinery  of  society, 
as  well  as  of  the  moral  government  of  the  universe. 

That  is,  then,  a  short-sighted,  and  mistaken  poli- 
cy, by  which  it  is  attempted  to  promote  peace  at  the 
sacrifice  of  important  truth ;  especially  when  we 
look  at  those  great  principles,  which,  under  God, 
have  made  New  England  what  she  is.  In  this  mat- 
ter, the  Gospel  order  must  be  observed:  "first 
pure,  THEN  peaceable.''^  He  who  inverts  this  order, 
violates  a  law  of  nature  ;  he  labors  to  "  plant"  that 
which  must  be  "plucked  up."  He,  and  he  only, 
whose  labors  are  in  accordance  with  Truth,  is  the 
real  promoter  of  peace. 

5.  If  our  Methodist  brethren  ivoiild  show  them- 
selves the  promoters  of  j)Gace,  they  inust  lay  aside 
all  such  weapons  as  have  now  been  exhibited  from 
their  armory.  Not  only  must  they  cease  all  such 
gross  outrages  upon  candor  and  truth  and  decency  ; 
they  must  cease,  altogether,  to  charge  upon  us  doc- 
trines which  they  know,  or  ought  to  know,  we  never 


3 1 0  CONGREGATIONALISM 

held.  How  can  we  have  confidence  in  a  man,  even 
though  he  comes  to  us  with  smiles,  and  honeyed 
words,  and  with  proffered  hand  inquires,  "  Art  thou 
in  health,  my  brother  7^^  while  his  pockets  are  filled 
with  these  poisoned  missiles,  with  which  he  attempts 
to  weaken,  if  not  to  destroy  our  influence  in  the  com- 
munity ?  While  we  would  hope  ever  to  "  rejoice'^ 
that  "  Christ  is  preached,''^  even  of  "  contention"  yet 
it  is  not  possible  for  us  to  experience  feelings  of  un- 
mingled  pleasure  in  the  extending  influence  of  those, 
much  of  whose  labor  we  knoio  to  be  expended  in  the 
erection  of  barriers  against  our  own  usefulness. 
Often  do  we  meet  with  prejudices  thus  unjustly  pro- 
duced, which  form  a  coat  of  mail  that  is  perfectly 
impenetrable,  even  to  the  sword  of  the  Spirit,  as 
wielded  by  our  hands.  If  some  souls  are  saved,  not 
by  the  "foolishness,"  but  the  wickedness  of  such 
"  preaching,"  who  can  doubt,  for  one  moment,  that 
others  are  lost,  through  the  influence  of  prejudices 
thus  excited ;  or  that  these  prejudices,  alone,  turned 
the  scale  of  their  destiny.  It  is  not  as  sectarians, 
then,  that  we  urge  a  consideration  of  these  subjects  ; 
or  that  we  suggest  the  inquiry,  how  far  the  success 
which  is  secured  by  such  measures,  or  by  influences 
v/ith  which  such  measures  are  intermingled,  furnish 
cause  of  congratulation?  Why  cannot  our  Meth- 
odist brethren  be  content  to  run  the  race  of  useful- 
ness, and  leave  the  course  free^  instead  of  strewing 
it  with  rocks  to  impede  even  the  chariot  of  salva- 
tion, when  driven  by  other  hands.  We  do  not  ask 
them  to  renounce  their  convictions;  we  do  not  require 
them  to  adopt  our  views  of  truth  ;  much  less  do  we 


AND  METHODISM.  3 1 1 

require  them  to  pronounce  '•  iShibboleth'^  after  our 
fashion.  Let  them  pursue  their  own  measures,  with 
a  sense  of  their  accountability  to  our  common  Mas- 
ter ;  but  let  them  cease  this  Ishmaelitish  warfare,  a?id 
from  our  hiinost  soul  ice  will  bid  them  "God- 
speed ;"  ive  will  2^roffer  them  the  "  Right  hand  of 
Fellowship ;^^  loe  loill  "  forgive  and  forget." 

Notwithstanding  the  earnestness  with  which  we 
would  contend  for  '•  the  old  paths,"  we  would  wield 
no  weapons  to  which  we  would  not  bare  our  own 
bosoms.  But  this  contest  is  not  congenial  with  our 
feelings.  We  long  for  the  day  when  "Ephraim 
shall  not  envy  Judah,  and  Judah  shall  not  vex 
Ephraim ;"  when  the  "  Sacramental  host"  shall, 
with  undivided  ranks,  gather  around  their  common 
standard — the  Cross  of  Christ. 


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THEOLOGICAL  AND  RELIGIOUS  BOOKS. 

The  particular  attention  of  Clergy.mex,  Theological  Students,  and 
those  wishing  religious  books,  is  invited  to  our  stock  of  Biblical  Literature, 
as  to  that  department  of  our  business  we  pay  great  attention.  All  the  text- 
books requisite  to  a  course  of  theological  study. 

SCHOOL  BOOKS. 

Country  Mekcfiants,  Teachers,  and  others,  will  find  it  to  their  ad- 
vantage to  buy  of  us,  as  we  have  always  on  hand  large  supplies  of  all  tlie 
scnool  books,  Exgeish  and  Classical,  in  demand,  from  those  used  in  the 
first  primary  classes,  to  those  necessary  in  the  highest  departments  of 
Academies  and  Colleges. 

MISCELLANEOUS   BOOKS. 

All  the  standard  and  popular  miscellaneous  works  of  the  day,  History, 
Biograpiiy,  works  of  great  men.  Travels,  Poetry,  Fiction,  &c.,  &c.  Ele- 
gantly bound  books,  suitable  for  presents,  illustrated  editions,  &c.  A  great 

VARiETV  OF   BEAUTIFUL  JUVENILES. 


t-EAVlTT,    TROW    &    CO.'S    CATALOGUE,    194    BROADWAY,    NEW-YORK. 

PUBLIC  AND  PRIVATE    LIBRARIES 
FURNISHED 

with  all  the  best  editions  and  on  the  most  favorable  terms.     A  good  assori- 
ment  of  books  always  on  hand  for 

DISTRICT     SCHOOL     LIBRARIES. 


THEOLOGICAL     INSTITUTIONS,    COLLEGES     AND 
SCHOOLS 

at  a  disjtance,  are  respectfully  informed  that  any  orders  can  be  promptly 
executed,  and  at  as  low  prices  as  if  the  purchaser  were  present. 


COUNTRY  MERCHANTS  SUPPLIED 

with  all  the  different  kinds  of  boolts,  school,  classical,  slafionery,  &c.,  on 
SATiSFACTORy  terms  and  at  satisfactory  prices, 

ORDERS  SOLICITED. 


HISTORICAL     BOOKS 


ANCI 

Rollin's  Ancient  History,  2  vols.  Svo. 

Do.  Do.         Do.     4  volumes, 

small  Svo. 
Rollin's  Ancient    History,   8  vols., 

12mo. 
Josephus's  History  of  the   Jews,   2 

vols.,  Svo 
Joseplius's   History  of  the   Jews,  1 

vol.,  Svo. 
Josephus's  History   of  the  Jev^^s,  6 

vols.,  12mo. 
Gibbon's   Decline  and  Fall    of  the 


Roman    Empire,    with    Milman  9 

Notes,  4  vois  ,  Svo. 
Ferguson's  History  of  Rome. 
Milman's  History  of  the    Jews,    3 

vols.,  ISmo. 
Gillie's  History  of  Greece. 
Turner's  Sacred  History,  3  vols. 
ThirlwalTs  History    of    Greece,    2 

vols. 
Ancient  History    of  the  Egyptians, 

Assyrians,  Persians,  &c.,  4  vols., 

12mo. 


EUIIOPEAN. 


Tytler's  Universal  History,  2  vols., 

Svo. 
Tytler's  Universal  History,  6  vols., 

ISmo. 
Rotteck's  History  of  the  World,  4 

vols.,  Svo. 


Russel's  History  of  Modern  Europe, 

3  vols. 
Hallam's  Middle  Ages. 
Hallam's  History   of  the  Literature 

of  Europe,  2  vols. 


LEAVITT,    TROW    &    CO.'s    CATALOGtrE,    194    BROADWAY,    NEW-YORK. 


Alition's  History  of  Europe  during 
the  French  Revolution,  4  vols. 

Moore's  History  of  Ireland. 

Thier's  History  of  the  French  Rev- 
olution, 4  vols. 

Burnet's  History  of  the  Reformation, 
4  vols. 

Burnet's  History  of  the  Reformation, 
cheap  edition,  3  vols. 

Napier's  History  of  the  Peninsular 
War,  5  vols. ;  (1  vol.  plates.) 

Robertson's  History  of  America, 
Charles  V.,  Scotland  and  India, 
3  vols. 

Hume,  Smollett,  and  IMiller's  Histo- 
ry of  England,  4  vols. 

Turner's  History  of  the  Anglo-Sax- 
ons, 2  vols. 

Ranke's  History  of  the  Popes  of 
Rome,  new  edition,  1  vol. 

Scott's  History  of  Scotland,  2  vols. 

Crowe's   History  of  France,  3  vols. 

Russell's  History  of  Palestine. 

Do.         Nubia  and  Abyssinia. 
Do.         Barbary  States. 
Do.         Egypt. 


Russell's   History  of  Polynesia,  and 

the  South  Sea  Islands. 
History  of  Poland. 

Do.         Ireland,  2  vols  > 

Do.         Arabia,  2  vols. 

Do.         Persia,  Italy, Denmark  and 

Sweden,  2  vols. 
History  of  Iceland,  Switzerland,  and 

China,  2  vols. 
History  of  British  India,  3  vols. 

Do.         Ruined  Cities,  2  vols. 

Do.  Spain  and  Portugal,  5  vols. 

Mackintosh's  History  of  England,  3 

vols. 
History  of  the  Court  and  Camp   of 

Bonaparte. 

The  last  mentioned  tcorks  are  em- 
braced in  Harpers^  Family  Library. 
Prescott's  History  of  Spain    during 

the  reign  of  Ferdinand  and  Isa- 
bella, 3  vols. 
Jarves'    History    of  the    Sandwich 

Islands. 
Carlyle's  French  Revolution,  2  vols. 
Froissart's    Chronicles  of  England, 

France  and  Spain,  royal  8vo. 


AMERICAN. 

Holmes'  Annals  of  America,  2  vols.  -  Hammond's  Political  History  of  New 

Botta's   History    of   the    American       York,  2  vols. 

Revolution,  2  vols.  |  Robertson's  History  of  America. 

Bancroft's    History   of  the    United  I  Catlin's  History  of  the  Manners  and 
States,  3  vols.  Customs  of  the   North   American 

Do.  Do.  abridged,  2  vols.  I      Indians,  2  vols.  8vo.,  illustrated. 

Hutchinson's   History  of  Massachu-   Prescott's  History  of  the   Conquest 


setts  Bay 

Bradford's  American  Antiquities. 

Cooper's  Naval  History,  2  vols. 
Do.  Do.     abridged,  1  vol. 

Brackenbridge's  History  of  late  War. 

Armstrong's  History  of  late   War,  2 
vols. 

Frost's  Book  of  the  American  Army. 
Do.  Do.  Navy. 

Do.  Do.  Indians. 

Frost's  Pictorial  History  of  the  Uni- 
ted States. 

Frost's  American  Naval  Biography. 

History  of  Texas. 


of  Mexico,  3  vols. 
Brantz  Mayer's  Mexico,  illustrated. 
Barber's  History  of  New  England. 
Barber's    Historical    Collections    of 

Massachusetts. 
Barber's    Historical    Collections    of 

Connecticut. 
Barber's    Historical     Collections    of 

New  York. 
Dwight's  History  of  Connecticut. 
Hale's  History  of  the  United  States, 

2  vols. 
History  of  Long  Island,  2  vols. 
'Knickerbocker's  New-York,  2  vols. 


LEAVriTT,    TROAV    &    CO.  S    CATALOGUE,    194    BROADWAY,    NEW-YORK. 


BIOGRAPHY, 


AMERICAN. 


Sparks's    American    Biography,    10 

vols.,  12mo. 
Do.  do.  do.      new 

series,  3  vols,  published. 
Sparks's  Life  of  Washington,  plates, 

1  vol. 

Do.  do.  abridged, 

2  vols.,  12mo. 

Sparks's  Life  of  Franklin,  1  vol.,  8vo. 
Memoirs  of  Aaron  Burr,  2  vols. 
Aaron  Burr's  Private  Journal,  2  vols. 
Marshall's    Life    of  Washington,    3 

vols. 
Do.  do.         abridged,  1  vol. 

Lifi  of  Van  Buren,  John  Tyler. 
Life  and  Speeches  of  Clay,  2  vols. 
Irving's  Life  of  Columbus,  2  vols. 
Do.  do.      Margaret  Davidson. 

Col.  Trumbull,  Autobiography  of — 

1  vol. 
Stone's  Life  and  Times  of  Brant,  2 

vols. 
Do  do.  Red  Jacket. 

Lives  of  the  Presidents. 


Frost's  American  Naval  Biography. 
Sedgwick's  Life  of  Lucretia  David- 
son. 
Mrs.  Davidson,  Life  of. 
Mackenzie's  Life  of  Paul  Jones,  2 

vols. 
Bancroft's  Washington,  2  vols.  18mo. 
John  Jay,  Life  of,  2  vols. 
Tucker's  Life  of  Jefferson,  2  vols. 
Kendall's  Life  of  Jackson,  1  vol. 
Weems's  Life  of  Marion,  Franklin, 

Penn,  and  Washington,  4  vols. 
Alexander  Hamilton,  Life  of,  2  vols. 
Wirt's  Life  of  Patrick  Henry. 
Do.  do.  do.  abridged. 

Life  of  Perry,  John   Smith,  Henry 

Hudson,    Daniel    Boone,   Hernan 

Cortes. 
Franklin's  Life  and  Works,  2  vols., 

8vo. 
Simms's  Life  of  Marion. 
Belknap's    American    Biography,   3 

vols. 


EUROPEAN. 


Prescott's  Life  of  Ferdinand  and  Isa- 
bella, 3  vols. 

Strickland's  Lives  of  the  Queens  of 
England,  6  vols. 

Neal's  Lives  of  the  Puritans,  2  vols. 

Lord  Eldon,  Life  of,  just,  published, 
2  vols. 

Plutarch's  Lives,  4  vols. 

Do.  do.         1  vol. 

Female  Sovereigns,   Lives  of. 

Blake's  Biographical  Dictionary. 

Moore's  Life  of  Byron,  2  vols. 

irving's  Life  of  Goldsmith,  2  vols. 

Hunter's  Sacred  Biograph}-. 

Life  of  Captain  Cook. 

Life  of  Peter  the  Great,  Alexander 
the  Great,  Charles  XIL,  Cromwell, 
George  IV.,  Sir  Isaac  Newton, 
Charlemagne,  Baron  Steuben,  Nel- 
son. 


Lives  of  Celebrated  Travellers. 
Do.  Painters  and  Sculptors 

Boswell's  Life  of  Samuel  Johnson,  2 

vols. 
Lockhart's    Life   of  Scott,  6   vols., 

]2mo. 
Scott's  Life  of  Napoleon,  2  vols. 
Bourrienne's  do.  2  vols. 

Pictorial  History  do.  2  vols. 

Roscoe's  Life  of  Lorenzo  de  Medici, 

2  vols. 
Thiers'   History  of  Napoleon,  1  vol 
Richard  the  Third,  Life  and  Timea 

of,  by  Caroline  Halsted,  8vo. 
Hannah  ]\Iore,  Life  of,  2  vols. 
Wilberforce,  Life  of,  2  vols. 
Lives  of  Eminent  Mechanics. 
Josephine,  Life  of. 
Bancroft's  Napoleon,  2  vols. 


LEAVITT,   TROW    &    CO.'s    CATALOSUE,    194    BROADAVAY,    NEW-YORK. 


RELIGIOUS, 


Uife  of  Rev.  John  Williams  (the 
murdered  missionary),  do.  of  Fisk, 
Barah  Lannian  Smith,  Blunt's  Life 
of  Christ,  Life  of  Henry  JMartyn, 
Payson,  Cornelius,  Jonathan  Ed- 
wards, Mrs.  D wight,  Mrs.  Grant, 
Isabella   Graham,   BIrs.   Hemans, 


Hannah  More,  Mrs.  Ellis,  Mrs. 
Huntinsjton,  Mary  Jane  Graham. 
Milne,  Emerson,  J.  Brainerd  Tay« 
lor,  Winslow. 
Memoir  and  Remains  of  Marsh,  Syl- 
vester Earned,  Nettleton,  Summer- 
field. 


VOYAGES     AND     TRAVELS. 


Kendall's    Santa  Fe   Expedition,  2 

vols.,  illustrated. 
Brantz  Mayer's  Travels  in  Mexico, 

8vo. 
Stephens's    Incidents  of  Travel    in 

Yucatan,  2  vols. 
Do.     do.  in  Central  America,  2  vols. 
New    Purchase,  or   Seven   Years  in 

the   Far  West,  2  vols. 
Mrs.  Steele's  Trip  to  the  West. 
Washington  Irving's  Astoria,  2  vols. 
Do.     do.     Rocky  Mountains,  2  vols. 
Farnham's  Travels  in  Oregon. 
Norman's  Rambles  in  Yucatan,  8vo. 
Farnham's    Travels   in  the    Rocky 

Mountains. 
Madam  Calderon's  Life  in    Mexico, 

2  vols. 
Silliman's  Gallop  among  American 

Scenery. 
Buckingham's  Travels  in  America, 

2  vols.,   8vo. 
Marryatt's  Diary  in  America. 
Lewis  &  Clark's  Travels,  2  vols. 
Tasistro's  Random  Shots  and  South- 
ern Breezes,  2  vols. 
Mrs.   Jamieson's   Rambles   in  Can- 
ada, 2  vols. 
Dana's  Two  Years  before  the  Mast. 
Thirty  Years  from  Home. 
Capt.  Cook's  Voyages. 
American  Adventure   by    Sea    and 

Land. 
Mrs.  Child's  Letters  from  New  York, 

2  vols. 
Dr.  Durbin's  Travels  in  Europe,  2 

vols. 
Dr.  Olin's  Travels  in  Egypt,  Arabia 

Petraea,  &c,,  2  vols. 


Robinson's  Travels  in  Palestine,  Mt. 

Sinai,    &c.,   3  vols.,   Bvo.,   maps. 
Stephens's  Travels   in    Egypt,  Holy 

Land,  &c.,  2  vols'. 
Stephens's  Travels  in  Greece,  Tur- 
key, 4^c.,  2  vols. 
Mott's  (Dr.)   Travels  in  Europe,  1 

vol  ,  Svo, 
Travels  in  Arabia  Petraea,  &c.,  by  E 

Joy  Morris,  2  vols. 
Rockwell's    Sketches     of    Foreign 

Travel  and  Life  at  Sea,  2  vols.  Bvo, 
Howitt's  Visits  to  Remarkable  Pla- 
ces, 2  vols.,  Svo. 
Zenobia,  or  Letters   from  Palmyra, 

2  vols. 
Sedgwick's  Letters  from  Abroad,  2 

vols. 
Belzoni's  Travels  in  Egypt. 
Fisk's  Travels  in  Europe,  ]  vol.,  Svo. 
Baird's  Visit   to  Northern  Europe,  2 

vols. 
Southgate's  Travels  in  Turkey  and 

Persia,  2  vols. 
Grant's  Travels  among  the    Nesto- 

rians. 
Perkins's  do,  do.  Svo. 

Flag-Ship,  by  F.   P.  Taylor,  2  vols. 
Cooley"s  American  in  Egypt,    Svo. 

plates. 
Sigourney's   Pleasant   Memories   of 

Pleasant  Lands. 
Highlands   of    Ethiopia,    by    Major 

Harris,  Svo. 
Parry's  Voyages. 
Morrell's     do. 
Malcom's   Travels   in    the    East,    2 

vols. 
Tourist  in  Europe,  1  voL  12mo. 


5 


LEAVITT,    TROW    &    CO.'s    CATALOGUE,    194    BROADWAY,    NEW-YORK. 


Mrs   Haight's  Letters  from  the  Old   Glimpses    of    the    Old    World     b> 
VVorJd,  2vols.  R^v/    Hr    T,.^    A    r^i„_i..  '       -^ 


World,  2  vols. 
Moffatt's    Southern     Africa,  12mo., 

plates. 
Lander's  Travels  in  Africa 


Rev.  Dr.  Jno.  A.  Clarke. 
Travels  of  Mungo  Park,  Bruce. 
Voyages  of  Humboldt,  Drake,  Tyt 

ler,  Cavendish. 


POETRY- 
BEAUTIFUL  STANDARD  LIBRAE!  EDITIONS  OP  THE  POETS, 

ILLUSTRATED, 


ELEGANT  MINIATURE  EDITIONS   OF  THE   SAME. 


The  Poetical  Works  of  Walter 
Scott,  Thomas  Moore,  Burns, 
Goldsmith,  Cowper,  Milton, Thom- 
son, Young,  Gray,  Collins,  Beat- 
tie,  Pope, Coleridge,  Rogers,  Mont- 
gomery, Campbell,  Lamb,  Kirke 
White,  Crabbe,  Pollok,  Words- 
worth, Southey,  Howitt,  Shelley, 
&c 
The  Poetical  Works  of  Mrs.  He- 
mans,  Mrs.  Norton,  Miss  Landon, 
Miss  Barrett,  2  vol.,  Hannah  More, 
Mrs.  Ellis,  &c. 
Frost    and  Aiken's  British  Poets,  3 

vols. 
British  Drama,    in  2   vols.,  8vo. 
Gems  of  the  Modern  Poets,  beauti- 
fully    illustrated,    with   forty-five 
steel  engravings. 
Gems  of  the  ancient  Poets,  do.  do. 
Rogers's  Poems,  splendidly  illustra- 
ted edition,  8vo. 
Moore's  Lalla  Rookh,  do.  do.  8vo. 
Cowper's  Task,  illustrated. 
Spenser's   Poetical    Works,    5  vols. 

12mo. 
La     Fontaine's    Fables,    in    verse, 
plates,  8vo. 


Lord  Byron's  Works,  all  the  differ- 
ent editions. 
Shakspeare's  Works,  do.  do. 

The  Poems  of  N.  P.  Willis,  Bryant, 
Barry  Cornwall,  H.  F.  Gould, 
Tennyson,  Lowell,  Mrs.  Sigour- 
ney,  Dana,  T.  Playnes  Bayley, 
Beranger,  Heber,  JVIotherwell. 
Longfellow's  Voices  of  the  Night. 
Do.  Spanish  Student,"  Bal- 

lads,  and  other  Poems. 
Hillhouse's    Dramas,    &c.,    2  vols. 
l2mo.  "' 

The  Poets  and  Poetry  of  America, 

by  Rufus  W.  Griswold,  8vo. 
The  Poets  and  Poetry  of  England 

by  Rufus  W.  Griswold,  8vo 
The  Poets  and  Poetry  of  Connecti- 
cut. 
Christian  Ballads,  by  Rev.  R.  Gris- 
wold. 

The  Poetical  Works  of  Whittier. 

and  Mrs.  Ellis. 
Lillian  and  other  Poems,  by  Praed. 
Whitney's  Evening  Hours,  just  pub 

lished. 


MUSIC. 


Kingsley  s  Social  Choir,  3  vols. 
Tile   Odeon 


Dana's  Northern  Harp. 
Do.    Southern     do. 


LEAVITT,    TROW    &    CO.'s    CATALO* 


li)4    LiKOADWAY,    NEW.  YORK. 


Boston   Academy's  Manual. 
Boston    Glee  Book,  American    do. 

Gentlemen's  do.,  New-York  GIe( 

Book. 
Webb's  Vocal  Class  Book. 

Do.   Common  School  Songster. 
Boston  School  Song  Book. 
Bradbury's  School  Singer. 

Do.  Singing  School. 

Do.  Young  Choir. 

Social  Minstrel. 
Mtmliattan  Collection. 
Boston  Academy's  do. 
Carmina  Sacra. 
Zeuner's  Ancient  Lyre. 
Massachusetts  Collection. 


Sacred  Lyre,  Hastinrs. 

Social  Songs. 

American  F^almodv 

Modern    Psalmist. 

Kingsley's  Sacred   Choir. 
Do.  Harp  of  David. 

N.  Y.  Sacred  Music    Society's  C^i 
lection  of  Church  Music. 

Songs  of  Asaph. 

Beethoven  Collection. 

National  Church   Harmony. 

Psalmodist,  by  Hastings  and    Brad- 
bury. 

Southern  Harmony. 

Missouri         do 

The  Odeon,  by  Mason  &  Webb. 


ENCYCLOPEDIAS,  ^c 


American  Encyclopedia,  or  Encycio-]  M'Culloch's   Geographical    Diction 
pedia  Americana,  13  octayo  vols. 

Brande's    Encyclopedia  of  Science, 
Literature,  and  Art. 

Ure's   Dictionary  of  Arts,  Manufac- 
tures, and   JMines. 

Murray's  Encyclopedia  of   Geogra- 
phy, 3  vols. 

M'Culloch's  Commercial  Dictionary, 
2  vols. 


ary,  2  vols. 
Chapin's    Gazetteer   of  the    United 

States. 
New-York  Gazetteer. 
Brookes'  Universal  Gazetteer. 
Farmer's  Encyclopedia. 
Encyclopedia     of     Chemistry,      by 

Boothe  and  Boye. 


AGRICULTURE,    8lc 


Economy  of  Farming. 
Kenrick's  American  Orchardist. 
New  American  Gardener, 
The  Complete  Farmer. 
American  Agriculturist. 
The  Cultivator. 
Farmer's  Mine. 
Loudon's  Gardening  for  Ladies. 
Farmer's  Companion. 
Gray's  Agricultural  Chemistry. 
Farmer's  Treasure. 
Theory  of  Horticulture,  by  Down- 
ing and  Gray. 
Bridgeman's  Gardener's  Assistant. 
Johnston's  Agricultural  Chemistry. 
Licbeg's  do.  do. 


Every  Lady  her  own  Gardener. 
American  Farmer's  Encyclopedia. 
Dana's  Muck  Manual. 
Buel's  Farmer^  Instructor. 
Armstrong's  Agriculture. 
Smith's  Productive  Farming. 
Faulkner's  Farmer's  Manual. 
Downing's  Gardening. 
Baswell's  Poultry-Yard. 
American  Poultry-Book. 
Blacklock  on  Sheep. 
Youatt  on  the  Horse. 
Youatt's  Every  Man  his  own  Cattle 

Doctor. 
Downing's  Landscape  Gardening. 
American  Poulterer's  Companion. 


LEAVITT,    THOW    &    CO.'s    CATALOGUE,    194    BROADWAY,    NEW-YORK. 


FLORAL» 


Bridgeman's  Florist's  Guide, 

American  Fiower  Garden  Directory. 

The  Complete  Florist. 

lianguage  of  Flowers. 

Flora's  Interpreter. 

Sentiment  of  Flowers. 

Flora's  Lexicon. 

Queen  of  Flowers. 

Lady's  Book  of  Flowers  and  Poetry. 


Loudon's  Companion  to  the  Flower 

Garden. 
Gray's  Botanical  Text  Book. 
Wright  and  Eaton's  Botany. 
Lincoln's  do. 

Poetry  of  Flowers   and  Flowers  of 

Poetry,  plates. 
Complete  Gardener  and  Florist, 
Buist  on  Culture  of  the  Rose. 


ARCHITECTURE    MECHANICS, 


Lefever's  Modern  Builder's  Guide. 

Do.  Stair-case  and  Hand-rail. 

Benjamin's    Architecture, 
Shaw's  Ruial  Architecture,  (quarto, 

just  published.) 
Downing's  Cottage  Residence. 

Do.  Landscape  Gardening. 

Ren  wick's  Mechanics. 
Bomharlat's     do. 
Mechanic's  Own  Book. 
Engineer's  Text   Book. 


lire's  Dictionary  of  Mechanics,  &c. 

Millwriglit's  Guide. 

Hasvvell's  Engineer's  (pocket)  Book. 

Architecture  of  the  Heavens. 

Nichol's  Solar  System. 

Nicholson's  Mechanic's  Companion. 

Gregory's  Mathematics  for  Practical 
Men. 

Ewbank's  Mechanics  and  Hydrau- 
lics. 

American  House  Carpenter,8vo.  pits 


DOMESTIC     ECONOMY. 


Beecher's  (Catherine)Domestic  Eco- 
nomy. 
Do.      Domestic  Service. 

Miss  Leslie's  Cookery. 

Leslie's  House  Book. 
Do.     75  Receipts. 
Do.     200     Receipts     in     French 
Coookery. 

Cook's  Own  Book. 

American  Frugal  Housewife. 


Kitchen  Directory. 
Complete  Cook. 

Do.         Confectioner. 
American  Housewife. 
Housekeeper's   Manual. 
Mackenzie's  5000  Receipts. 
United  States  Family  Receipt  Book. 
Buchan's  Domestic  Medicine. 
Home  Book  of  Health  and  Medicine. 
Gunn's  Domestic  Medicine. 


NATURAL    HISTORY 


Goodrich's  Pictorial  Natural  History. 
BufFon's  Natural  History,  2  vols. 
White's       do.         do.  of    Selborne. 
Natural  History  of  Insects. 

Do.         do.         of  (Quadrupeds. 

Do.         do.         of  Birds. 
VVyatt's  Conchology 


Wilson's  American  Ornithology. 
Godman's  Natural  History,  2  vols. 
Goldsmith's     do.         do. 
Trimmer's        do.  do. 

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consisting  in  part  of  beautiful  London  and  American  editions  of  the  Poeta 
richly  bound. 

A  GREAT  VARIETY  OF  BEAUTIFUL  MINIATURE   VOLUMES, 

Selections  from  the  Poets  and  other  authors. 

STANDARD  WORKS,  k,C.,  HANDSOMELY  BOUND,  ANNUALS, 

ILLUSTRATED  WORKS,  &1C.,  &C. 
14 


LEAVITT,    TROW    &    CO.'s    CATALOGUE,    194    BROADWAY,    NEW-YORK. 


JUVENILE     BOOKS. 


An  endless  variety   of  Children's  Books. 
most  popular  are — 


Some  of  the  newest  and 


Marco  Paul's  Adventures,  6  vols., 
by   the  Abbotts. 

The  I^ucy  Books,  4  vols.,  by  do. 

The  Jonas  Books,  4  vols.,  by  do. 

The   Rollo  Books,  14  vols,  by  do. 

Child's  Own  Story  Book. 

Puss  in  Boots,  illustrated. 

Verv    Little   Tales  for  Very   Little 
C-hildren,  2  vols. 

Otto  Speckter's  Fable  Book,  transla- 
ted by  Mary  Howitt,  100  plates. 

Parent's    Assistant,    by  Miss    Edge- 
worth. 

Evenings  at  Home,  by  Miss  Barbauld. 

Child  s  Delight,  colored  plates. 

Mary  Ilovvitt's  Juveniles,  uniform. 


Magazine,  3   vols, 
do. 


Boys'  and  Girls 
plates. 

Do.  do     Library 

Mrs.  Ellis's  Juvenile  VVorks. 

Cupt.  Marryatt's         do 

Prize  Story  Book. 

Pictorial  Robinson  Crusoe. 

Do.  Vicar  of  Wakefield. 

Do.  History  of  Napoleon. 

Tales  for  the  People  and  their  Chil- 
dren ;  upwards  of  30  vols.,  by  the 
most  popular  authors. 

Juvenile  Annuals,  &c.,  &c.,  and 
very  many  others  too  numerous 
to  mention. 


MEDICAL     WORKS. 

Any  Medical  Works  in  the  market  furnished. 

THEOLOGICAL 


MtSGELI^ANEOUS     RELIGIOUS     BOOKS. 

The  paiticular  attention  of  Clergymen,   Theological  Students,  and 
persons  wanting  Religious  Works,  is  invited  to  this  department  of  our 

business. 

ALL  THE  TEXT-BOOKS   REQUISITE  FOR  A  THEOLOGICAL  EDUCATION. 


Appleton's    (Rev.    Jesse)   Works,  2 
vols.  8vo. 

Alexander's  Evidences  of  Christian- 
ity. 
Do.     Commentary  on    Isaiah,  (in 
press.) 

Annals  of  the  Poor,  by  Legh  Rich- 
mond. 

Aids  to  Preaching  and   Hearing,  by 
Skinner. 

Alcott's  Sabbath  School  as  it  should 


Do.  My  progress  in  Error. 


•  Antioch,  by  Rev.  P.  Church. 
A    Church    without   a   Bishop,    by 

Coleman. 
A  Kempis,  of  the  Imitation  of  Christ. 
Abbott's  (Rev.  Jacob)  Young  Chris- 
tian. 
Do.  Corner  Stone. 
Do.  W^ay  to  do  Good. 
Do.  Teacher. 

Do.  Hoary  Head,  and  McDonner. 
Abbott's  (Rev.  John  S.  C.)  Child  at 
Home. 
Do.  Mother  at  Home. 


15 


LEAVITT,    TROW    &    CO.'s    CATALOGUE,    194     BROADWAY,     NrW-YORK. 


Do.  Path  of  Peace. 
Do.   Christian  Duty. 

Are  you  a  Christian,  by  Winslow. 

Apostles'  Doctrine  and  Fellowship, 
five  sermons,  by  Bishop  Ives. 

Arguments  of  Romanists  Discussed 
and  Refuted,  by  James  H.  Thorn- 
well,  Prof  of  Sacred  Lit.  in  the 
South  Carolina  College — ^just pub- 
lished. 

Alexander's    Advice    to    a    Young 
Christian. 
Do.  Counsels  to  the  Young. 

Advent,  a  Mystery,  by  Cox. 

Alleine's  Alarm  to  the  Unconverted. 

Baird's  Religion   in  America,  8vo. 

Bogatsky's  Golden  Treasury. 

Barnes'  Practical   Sermons,  12mo. 
Do.  Revival  do.  18mo. 

Do.  on  Episcopacy,  ISmo. 

Baxter's  Practical  Works,  4  vols. 
Do.  Select  Works,  2  vols. 
Do.   Saints'  Rest,  Call,  &c. 

Bunyan's  Works,  2  vols.  8vo. 
Do.   Pilgrim's  Progress. 
Do.         do.  do.        splendid, 

illustrated  edition,  8vo. 

Burder's  Self  Discipline. 

Beecher's  Views  in  Theology. 

Booth's  Reign  of  Grace. 

Buck's  Religious  Anecdotes. 

Blair's  Sermons,  new  edition,  8vo. 

Barrow's  Works,  new  edition,  3  vols. 
8vo. 

Butler's  (Bp.)  Works,  Sermons,  and 
Analogy  of  Religion,  8vo. 

Burnet  on  the  Thirty-nine  Arti- 
cles. 

Bible  Expositor,  12mo,  70  plates. 

Bush  (^Prof.)  on  the  Resurrection. 
Do.  on  the  Prophecies. 

Baxter's  (Richard)  Times  and  Writ- 
ings, 2  vols.  8vo. 

Brownlee's  Christian  Youth's  Book. 
Do,     Christian  Father  at  Home 

Burder's  Village  Sermons,  8vo. 

Boardman  onApostolical  Succession. 

Bickersteth  on  Prayer. 
Do  on  Baptism. 

Do.         on  the  Lord's  Supper. 
Do.         Family  Prayers,  12mo. 

Bradley's  Family  Sermons,  1  vol. 


Do.        Parish  do.  do. 

Do.        Family  and  Parish  do.  6o 
Biography  of  the    Saviour    and    his 

Apostles,  plates. 
Brooks'  Mute  Christian. 
Burder's  Pleasures  of  Religion. 
Barnes'  Family  Prayers,  12mo. 
Blunt's      (Rev.     Henry)     Complete 

Works,  10  vols.  12mo.,  viz.  : 
Blunt's  Lectures  on  the  Life  of  Christ 

Do.         do.  do.  Abraham  and 

Jacob. 

Do.         do.  do.  Elisha. 

Do.         do.  do.  St.  Paul. 

Do.         do.  do.  St.  Peter  and 

the  39  Articles. 

Do.         do.  Seven  Churches. 

Do.  Family  Sermons. 

Do.   Posthumous  do. 

Do.  Reformation  in  England. 
Coleridge's  Aids  to  Reflection. 
Campbell  on  the  four  Gospels,  2  vols 
Clarke's   (Daniel  A.)  Sermons,  new 

edition,  2  vols. 
Christian  Retirement,  12mo. 
Do.     Experience,  12mo. 
Cheever  on  Capital  Punishment. 

Do.  Lectures     on     the    Pilgrim's 
Progress,  8vo.  plates. 

Do.   on  Hierarchy. 
Choules'  History  of  Missions,  2  vols. 

quarto. 
Contributions  to  Church  History,  by 

Hawkes. 
Complete  Evangelist,  ISmo. 
Clark's  (Dr  )  Walk  about  Zion. 

Do.     Pastor's  Testimony. 

Do.     Young  Disciple. 

Do.     Gathered  Fragments. 

Do.     Gleanings  by  the  Way. 
Chalmers'  Select  Works,  7  vs.  12mo. 

Do.  Sermons,  complete,  2  vs.  8vo. 

Do.   Natural  Theology,  2  vols. 

Do.   Evidences  of  Christianity. 

Do    Moral  and  Mental  Philosophy. 
Christkin  Year,  by  Keble 
Casket  of  Gems,  32mo.  gilt. 
Charlotte       Elizabeth's      Complete 
Works,  2  vols.  8vo. 

Do.     do.     do.        each  separately. 

Do.     do.     English  Martyrology. 
Claik  on  the  Promises,  32mo.  gilt. 
16 


LEAVITT,    TROW  &     CO.'S   CATALOGUE,     194     BROADWAY,     NEW   YORK. 


Cliurch  Discipline,  ISino. 

Clinrcii  Meuibor's  Guide. 

Congregational  Order,  complete. 

Confession  of  Faith,  ISnio. 

Campbell   and    Fenelon    on    Pulpit 
Eloquence. 

Cecil's  Character  and  Remains. 

(>al\ins   Institutes  of  the  Christian 
Religion,  2  vols. 

Cluunock's  Discourses  upon  the  At- 
tributes of  God,  2  vols. 

Christian  Consistency. 

Communicant's  Companion,  by  Hen- 
ry ■ 

Constitutional   History  of  the  Pres- 
byterian Church  in  America,  8vo. 

Coleman's  Primitive  Church. 
Do.       Christian  Antiquities. 

Comfort  in  Affliction,  Buchanan. 

Christ  our  Example,  by  Caroline  Fry. 

Christ  our  Law,  do. 

Cogswell's  Manual  of  Theology. 

Do.        Theological  Class  Book. '] 

Chillingvvorth  s  Works,  1  vol.  8vo.   | 

Christian  Doctrine,  by  Rev.  Hubbard  | 
Winslovv. 

Chickeringon  the  Decalogue.  I 

Church  Dictionary,  Stanton's.  I 

Domestic  and  Religious  Offering.        | 


Duffield  on  the  Prophecies 

Do.   Reply  to  Stuart. 
Dick's  Christian  Philosopher. 

Do.  Philosophy  of  Future  State. 
Doddridge's  Rise  and  Progress. 

Do.  on  Preaching. 

Davies'  Sermons,  3  vols. 
Dick's  Lectures  on  Theology,  2  vols. 
D'Aubigne's  Reformation,  3  vols. 

Do.  do.  1  vol. 

Dwight's    Sermons    on     Theology, 
4  vols. 

Do.  do.  2  vols. 

Drew  on  the  Resurrection. 
Daily  iVLinna,  3'~2mo.  gilt. 
Daily  Food,  4Smo.  gilt. 
Drelingcourt  on  Death. 
De  Wette    on   the    Old  Testament, 

translated  by  Parker,  2  vols. 
Divine  Contentment,  18mo. 

Do.   Conduct,  by   Flavel. 
Discourses  on  Christ  Crucified. 
Dying  Thoughts,  by  Crawford. 
Decapolis,  by  Ford. 
Day  on  the  Freedom  of  the  Will. 
Dav's    Review    of  Edwards  on  the 

Will. 
Discourses  on  Regeneration,  Char- 
nock. 


EDWARDS'     WORKS, 

Neav  Edjtion,  in  4  Vols.,  8vo. 

The  Complete  Works   of  President  Edwards,  a  reprint    of  tlie  Worcester  edition, 
with  valuable  additions,  and  a  copious  general  Index  never  before  published. 


"  The  value  of  this  edition  is  greatly  increased  by  a  Table  of  Contents 
in  each  volume,  and  a  copious  General  Index 

"  The  writings  of  President  Edwards  need  no  recommendations  from 
me  ;  but  I  have"thought  it  proper  to  give  this  testimony  to  the  hiirh  value 
of  this  edition,  and  to  assure  Ministers  of  the  Gospel,  Theological  Stu- 
dents, and  all  others,  that  they  may  have  full  confidence  in  the  care  and 
fidelity  of  those  who  have  conducted  the  business  of  this  important  publica- 
tion, and  in  the  correctness  with  which  they  have  accomplished  their 
undertaking. 

LEONARD  WOODS. 
Theological  Seminary,  Andove  ,  Dec.  15,  1842." 

"I  chterfully  concur  with  Dr.  Woods  in  the  recommendation  he  has 
given  Mr    I.eavitVs  Edition  of  Edwards  ;  and  only  add,  that  in  my  hum- 

17 


LEAVITT,  TROW  &■  CO.'s  CATALOGUE,  194  BROADWAY,  NEW-YORK. 

ble  judgment,  it  is  a  work  not  le3s  important  to  intelligent  laymen  than  to 
theological  students. 

GARDINER  SPRING 
Xcw-York,  March,  1843  " 

The  Rev.  Edward  Robinson",  D.  D.,  in  No.  2  of  his  Bibliotheca  Sacra, 
ie  pleased  to  write  and  insert  the  following  notice  : 

extract. 

"  The  publication  before  us  is  a  careful  reprint  of  the  Worcester  edi. 
ton,  with  important  additions.  It  is  in  four  moderate  volumes  8vo.,  on 
large  fair  type  and  good  paper,  handsomely  bound  in  sheep  or  cloth.  But 
the  distinguishing  feature  of  this  edition,  and  one  which  gives  it  a  value 
above  all  others,  is  its  extensive  General  Index.  This  supplies  a  want 
which  has  long  been  felt,  but  which  no  one  heretofore  has  ever  under- 
taken to  remedy. 

"  It  is  right  to  congratulate  the  religious  public,  that  they  now  have 
access  to  the  works  of  this  greatest  of  American  divines,  in  a  form  so 
cheap,  so  convenient,  and  so  permanent.  This  edition  cannot  but  take  ita 
place  for  generations  to  come  as  the  standard  copy.  Clergymen  and  lay- 
men may  now  have  the  whole  works  of  Edwerds,  as  readily  as  they  have 
other  books.  Would  they  but  also  read  them,  and  spread  them  far  and 
wide  ;  and  so  best  counteract  the  tendencies  of  the  cheap  and  trashy  read- 
ing of  the  present  day!  Edwards  was  a  missionary;  and  what  should 
hinder  liberal  men,  or  a  liberal  man,  from  placing  a  copy  of  his  works  in 
the  hands  of  every  missionary  who  has  gone  forth  from  his  land,  either 
to  foreign  climes  or  to  our  own  far  west  ?  How  would  thus  his  mighty 
influence  be  spread  abroad,  and  act  with  still  more  directness  upon  the 
conversion  of  the  world  !" 


Edwards  on  the  Will,  12mo. 
Do.  on  Redemption. 

Do.  on  Affections. 

Edwards,  (The  Younger,)  Works,  2 

vols.,  8vo. 
Ernesti  on  Interprepation. 
Elijah  llie  Tishbite,  by  Krummacher. 
Emerson's  Evangelical  Primer. 

Do.       Biblical  Outlines. 
Egypt   and   the  Books  of  Closes,  by 

Hengstenberg. 
Evans'  Rectory  of  Valehead. 
Early  English  Church,  by  Churlon. 
Emmons'   (Rev    Nathaniel,  D.  D) 

Complete  Works,  6  vols.,  8vo. 
Do.     System  of  Divinity,  2  vols.  8vo. 
Fuller's    (Rev.   Andrew)    Complete 

Works,  in  8  vols.,  fresh  binding; 

a  scarce  work. 
Foster's  Essays  on  Christian  Morals. 

Do.         do.        Popular  Ignorance. 

Do.     Living  for  Immortality. 

Do.     Glory  of  the  Age. 


Form  of  Government,  18mo. 

Faber  on  the  Doctrine  of  Election. 

Flavel's  Fountain  of  Life. 
Do.     on  Keeping  the  Heart- 
Do.       Touchstone. 

Family  Book  of  Devotion. 

Freedom  of  the  Mind,  by  Nott. 

Family   of  Bethanv,  18mo. 

Freedom  of  the  \Vill,  by  KaufFman. 

Fruits  of  the  Spirit,  (Thornton.) 

Finney's  Lectures  on  Revivals. 
Do.         do.        on  Theology. 

Family  Monitor,  by  James. 

Fox's  Book  of  ALartyrs,  plates. 

Gift  for  Mourners,(Cecirs  Visit,  &c.) 

Griffin's  Sermons,  new  edition,  8vo 

Gresley's  Treatise  on  Preaching. 
Do.  English  Churchman. 

Gaston's  Collections,  by  Hall,  8vo. 

Greenwood's  Sermons,  2  vols.  12mo 

Greenwood's    Sermons  of  Consola- 
tion, 1  vol. 

Gurney  on  the  Sabbath. 
18 


LEAVITT,    TROW    &    CO.'S    CATALOGUE,    194    BROADWAY,    NEW-YORK 


Grace  Abounding,  Bunyan. 
Gallaudet's  Scripture    Biography,  7 

vols.,  18mo. 

Do.    Child's  Book  on  the  Soul. 
Do.  do.      on  Repentance. 

Great  Awakening,  8vo. 
Goode's  Better  Covenant, 

Do.     Divine  Rule,  2  vols.,  8vo. 
Hooker's  Complete  Works,  2  vols. 
Hare's  Sermons,  1  vol.  8vo. 
Horseley's  (Bp.)  do. 
Home's  Introduction  to  the  study  of 
the  Scriptures,  2  vols. 

Do.   Protestant  Memorial. 
Hall's      (Rev.     Robert)     Complete 

Works,  4  vols.  8vo. 
Humphrey's  Letters  to  a  Son  in  the 

JNIinistry. 
Hill's  (Rowland)  Village  Dialogues, 

2  vols. 
Hetherington's       History     of      the 
Church    of   Scotland. 

Do.    do.     Westminster   Assembly 
of  Divines. 
Hill's  Body  of  Divinity,  8vo. 
Howe's     (Rev.     John)       Complete 

Works,  2  vols,  royal  Svo. 
History  of  all  Christian  Sects, 
Hannam's  Pulpit  Assistant,  Svo. 
Heroines  of  Sacred  History,  12mo. 
Hopkins  (Bp.)    on   the  British   Re- 
formation. 

Do.  Novelties  which  disturb  our 
Peace. 
Henry's  Church  Antiquities, 

Do.   Communicant's  Companion. 
Hug's   Introduction   to  the   study  of 

the  Scriptures. 
Harris'    (Rev.  John,  D.  D.)  Works, 

viz.,     Great    Conmjission,     Great 

Teacher,  Miscellanies,  3Iammon, 

Zebulon,  Union. 
Hall's  Help  to  Zion's  Travellers. 
Hatfield  on  Universalism. 
Hengstenberg's  Christology,  3  vols. 

Svo. 
Ilervey's    Meditations     among    the 

Tombs,  Svo. 
Home  on  the  Psalms 
History  of  the  Inquisition,  by  Wm 
Sime. 

Dj.  do.         Llorenle's. 


Howe  on  Theological  Education. 

Hours  fur  Heaven,  32mo.  gilt. 

Interior  or  Hidden  Life,  by  Upham. 

Invitations  to  true  Happiness,  by 
Parker. 

Trenicum,  or  Pacificator,  Svo. 

Immanuel,  True  Religion  a  Living 
Principle. 

Infant  Church  Membership,  by  Rev. 
Wm.  A  Stearns. 

Janevvay's  Saints'  Encouragement. 

Jay's  (Rev.  Wm.)  Complete  Works, 
3  vols.  Svo. 
Do.  Morning  and  Evening  Exer 

cises. 
Do.  Family  Prayers. 
Do.   Family  Discourses,  2  vols. 

Junkin  on  the  Prophecies. 

James'  (John  Angell)  Works,  viz., 
True  Christian,  Widow  Directed, 
Young  Man  from  Home,  Christian 
Professor,  Anxious  Inquirer,  Hap- 
piness, Family  Monitor. 

Jones'  Religious   Instruction  of  the 
Negroes. 
Do.  Catechism  for  the  Negroes. 

Keith  on  the  Prophecies. 

Do.  on  the  Evidences  of  Christian- 
ity, 

Kirk's  (Rev.  E.N.)  Sermons,  ]2mo 

Karen  Apostle. 

Keble's  Christian  Year. 
Do.     Child's  Year, 

Kip's  Double  Witness  of  the  Church. 

Kingsbury  on  the  Sabbath,  12mo. 

Krumacher's  Works,  viz  ,  The 
Martyr  Lamb,  Elijah  the  Tishbite, 
Cornelius  the  Centurion,  Jacob 
and  Solomon,  Flying  Roll. 

Keith's  Land  of  Israel. 

Leighton's  (Archbp.)  Works,  new 
edition,  1  vol.  Svo. 

Lowth  on  Isaiah,  Svo. 

Letters  to  an  Anxious  Inquirer,  by 
Henry. 

Leland's  Deistical  Writers. 

Lucilla,  or  the  Reading  of  the  Bible. 

Live  while  you  Live,  by  Griffith. 

Lights    and    Shadows   of    Christian 
Life. 
Do.         do.         Domestic  Life. 

Law's  Serious  Call,  Baxter, 

19 


LEAVITT,    TROW    &    CO.'s    CATALOGUE,    194    BROADWAY,    NEW-YORK. 


Last  days    of  the   Saviour,  by    01- 

shausen. 
Lectures  on  the  Shorter  Catechism, 

by  Ashbel  Green,  2  vols. 
Lyra  Apostolica 
Marshall's  Notes  on  Episcopacy. 
Melville's     Sermons,    new    edition, 

8vo. 
Mason's  (Rev.   John   M.)  Complete 
Works,  4  vols.  8vo.,  scarce. 

Do.  Essays  on  the  Church. 

Do.       do.    on  Episcopacy. 
Maurice  on  the  Kingdom  of  Christ, 

8vo. 
More's  (Hannah)  Complete  Works, 
7  vols.  12mo. 

Do.         do.         do.       2  vols.  8vo. 

Do.  do.        Private  Devotions. 

Do.  do.  Practical  Piety. 

McClelland's  Biblical  Interpretation. 
Manning     on     the     Unity     of    the 

Church. 
M'Crie  on  Esther,  12mo. 
Magee  on  Atonement  and  Sacrifice, 

2  vols.  8vo. 


Do.  Church  Vindicated. 

Do.  Presbyterianism, 

Do.  Christian    Education    of  the 
Children  of  the  Presbyterian 
Church. 
McCrie's  Reformation  in  Spain. 

Do.  do.  in  Italy. 

Moffatt's  Southern  Africa. 
Mason's  Spiritual  Treasury,   1  vol., 

12mo.,  just  published. 
Malan's    Inquiry,    "Can   I  join  the 

Church  of  Rome  while  my  rule  of 

Faith  is  the  Bible  .?" 
Mahan  on  Christian  Perfection. 
Manual   of  Prayer,  by  Rev.  Albert 

Barnes. 
Mcllvaine's  Parish  Sermons,  2v.8vo. 

Do.  Oxford  Divinity. 

Memoirs  of  Rev.  Wm.  Dawson. 
Moore's  (Rt.   Rev.  Bp.)  Sermons,  2 

vols.  8vo. 
Nevins'  (Rev.  Wm.  D  D.)  Sernions, 
12mo. 

Do.  Practical  Thoughts. 
Nott's  (Pres"t)  Addresses  to  Youth. 


Memoir  and  Remains  of  Rev.  Jona-   Newman's  Parochial  Sermons,  2  vols 


than  Maxcy,  8vo 
Do.         do.     Rev.  Wm.   Bradford 

Homer. 
Do.         do.     Roger  Williams. 
Do.         do.     Dev.  Dr.  Marsh,8vo. 
Do.         do.     Mrs.  Ann  H.  Judson, 
new  edition. 
Missionary  Offering,  18mo 
Minister's  Companion,  8vo. 
Milton's  (John)  Christian  Doctrine, 

2  vols. 
Memoir  of  Mrs.  Isabella  Graham. 
Do.     Boardman. 

Legh  Richmond,   new  ed'n. 
Mary  Lundie  Duncan. 
Rev.   George   Beecher,  just 
published. 
Jesse  Mercer. 
Dr.  Nisbet,  by  Dr.  Miller. 
Rev.  E.  D.  Griffin,  D.D,  8vo. 
by    Rev.   Wm.  B.    Sprague, 
D.D. 

Dr.    Grant,  of   the    Persian 
Mission. 
Rev.  Wm.  Nevins,  D.D. 


Do. 
Do 
Do. 

Do. 
Do. 
Do. 


Do. 


Do. 


Miller's  (Sam'l,  D.  D.)  Ruling  Elder. 


Do.  Sermons  on    subjects  of  the 
day. 
Noyes'  Hebrew  Prophets,  3  vols. 
Norton   (Andrew),   on    Trinitarian- 
ism. 
Do.  on    the  Genuineness    of  the 
Gospels,  3  vols.  8vo. 
Nelson  on  Infidelity,  ]2mo. 
Neander's    History    of  the  Church, 
8vo. 
Do.  Planting  and  Training  of  do., 
8vo. 
Newton's  (Rev.  John)  Works,  2  vs 
8vo. 
Do.  on  the  Prophecies. 
Do.  Pleasures  of  Religion. 
Onesimus,  by  Evangelicus,  ]8mo. 
Odenheimer   on    the    Origin  of  the 
Prayer  Book. 
Do.  Devout   Churchman's    Com- 
panion. 
Do    on  Baptism. 
Off'ering  of  Sympathy,  by  Parkman 
Old  Christianity  against  Papal  No- 
velties, 12mo. 


20 


LEAVITT,    TROW    &    CO.'s    CATALOGUK,    194    BROADWAY,    NEAV-YORK 


Onward,  by  Bedell. 

Ogilby's  Lectures  on  the  Church. 

Do.   on  Lay  Baptism. 
Owen    (John,    D.D.),    on     Spiritual 
Mindedness. 

Do.  on  the  Holy  Spirit. 

Do.  on  Forgiveness  of  Sin. 

Do.  on  Justification  by  Faith. 

Do.  on  Lidwelling  Sin. 
Old    Humphrey's    Works,   uniform, 

viz.  :     Addresses,      Observations, 

Thoughts    for     the     Thoughtful, 

Walks  in  London,  Homely  Hints, 

Old  Sea  Captain. 
Palmer  on  the  Church,  2  vols.  8vo. 

Do.   Church  History,  12mo. 
Pearson  on  the  Creed,  8vo. 
Punchard's  History  of  Congregation- 
alism. 
Do  View  of  do. 

Parker  on  Universalism. 
Paley's  Works,  1  vol.  8vo. 

Do.  JNatural  Theology. 

Do.   Evidences  of  Christianity. 
Philosophy  of  the  Plan  of  Salvation. 
Perkins'  Eight  Years  among  the  Nes- 

torians,  8vo. 
Pike's  Religion  and  Eternal  Life. 

Do.   Persuasives  to  Early  Piety. 

Do.  Guide  to  Young  Disciples. 
Philips'  (Rev.  Robert)  Ladies'  Clos- 
et Library,  8vo  ,  viz.  :  The 
Hannahs,  The  Marys,  The 
JMarthas,  The  Lydia;*,  Love 
of  the  Spirit. 

Do.  Devotional  and  Experimental 
Guides,  2  vols. 

Do.  Young  Man's  Closet  Library. 
Paget's  Tales  of  the  Village,  3  vols. 
Plutarch's  Treatise  on  the  Punish- 
ment of  the  Wicked. 
PoUok's  Tales  of  the  Covenanters. 
Perpetuity  of  the  Sabbath,  by  Phelps. 
Prelacy   and    Parity,  by    Rev.  Wm. 

Wisner. 
Pavson's  Sermons,  12mo. 

Do        Thoughts,  32mo. 
Pulpit  Cyclopedia,  just  publisnecf,  1 

vol.  8vo,  containing  360  Sketches 

of  Sermons,  and  82  Essays. 
Porter's  Lectures  on  Eloquence  and 

Style. 


Pastor's  Offering,  18mo. 
Principalities  and  Powers,  Charlotte 

Elizabeth. 
Personal  Recollections,  do. 
Precept  upon  Precept,  18mo. 
Puseyism  Examined,  by  D'Aubigne. 
Peep  of  Day,  18mo. 
Robinson's  Biblical    Researches    in 
Palestine,  Mount  Sinai,  ifcc.o 
vols. 

Do.  Bibliotheca  Sacra. 
Rolling  Ridge,  18mo. 

Do.         do.         Sequel,  ISmo 
Ramsay's  Missionary  Journal. 
Russell's  Letters,  2  vols.  12mo, 
Romaine  on  Faith,  l2mo. 
Revelation  Examined,  by  Delaney. 
Recognition  of  Friends    in   another 

world. 
Sketches  of  400  Sermons,  furnished 

by  their  respective  authors,  4  vols. 
Smith's  Lectures  on  the  Nature  and 

End  of  the  Sacred  Office. 
Smyth's  (Rev.  Thomas)  Apostolical 
Succession,  8vo. 

Do.  Presbytery  and  Prelacy,  Bvo. 

Do.  Ecclesiastical  Republicanism. 

Do.  do.  Catechism. 

Do.  Church  of  Scotland. 

Do.   Westminster  Assembly. 
Suddard's  British  Pulpit,  2  vols.  8vo. 
Symington     on    the    Dominion    of 
Christ. 

Do.  on  the  Atonement. 
Sales'  Koran,  1  vol.  8vo.,  in  press. 
Sermons  on  Duties  of  Daily  Life,  by 

Francis  Paget 
Summerfield's  Sermons,  8vo. 
Sturm's  Reflections,  8vo. 
Staunton's  Church  Dictionary,  12mo. 
Scott's  (Rev.  Thomas)  Practical  Ob- 
servations on  the  New  Testa- 
ment. 

Do.  Sermons,    5    vols.    12mo. — a 
scarce  work. 
Sears'  Bible   Biography,   8vo.   illus- 
trated. 

Do.  History  of  the  Bible,  do. 

Do.  Scripture  Hlustrations,  3  vols. 
8vo. 

Do.  do.  do.    new  series, 

8vo 


21 


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Spiritual  Despotism,  by  the  Author 
of  Enthusiasm. 

Synopsis  of  Missions,  12mo, 

Short's  (Bp.)  What  is  Christianity  ? 

South's  (Rev.  Robert,  D.D.)  Ser- 
mons, 4  vols.  8vo. 

Sutton's    Disce    Vivere    (Learn   to 
Live). 
Do.  Disce  Mori  (Learn  to  Die). 
Do.,   on  the  Sacrament. 

Sprague's  Lectures  on  Revivals. 
Do.  do.      to  Young  People. 

Do.  True  and  False  Religion. 

Smith's  Scripture  Geology. 

Stuart's  Hints  on  Prophecy. 
Do.   Ernesti. 

Smith's  Lectures  on  Universalism. 

Saurin's  Sermons,  2  vols.  8vo. 

Spring's  (Rev.  Dr.)  Fragments. 
Do.  Obligations  of  the  World  to 
the  Bible. 

Spencer's  Christian  Instructed,16mo. 

Sherlock's  Practical  Christian,  do. 

Spincke's  Manual  of  Private  Devo- 
tion, 16mo. 

Short's  History  of  the  Church  of 
England. 

South  Sea  Missions. 

Storr  &  Flatt's  Theology,  8vo. 

Stowe's  Introduction  to  the  Study  of 
the  Bible 

Spiritual  Improvement. 

Spruce-Street  Lectures,  12mo. 

Spirit  of  Prayer,  by  H.  More. 

Stowe's  edition  of  Lowth's  Hebrew 
Poetry,  8vo. 

Southgate's  Visit  to  the  Syrian 
Church 

Smith  and  Anthon's  Statement. 

Taylor's  (Isaac)  Ancient  Christian- 
ity. 
Do.  Spiritual  do. 

Thornton's  Family  Prayers,  12mo. 

Taylor's  (Jane)  Complete  Works,  3 
vols. 

Todd's  (Rev.  John)  Works,  viz. : 
Student's  Manual,  Sabbath  School 
Teacher,  Lectures  to  Children, 
Trutli  made  Simple,  Great  Cities, 
Tlie  Young  Man,  the  Young  Wo- 
man, Index  Rerum. 

Tr;iti«!planted   Flowers,  18mo. 


The  Preacher,  Sketches  of  Original 
Sermons,  2  vols.  8vo. 

The  Christian  Parson's  Manual. 

Theopneuston,  by  Rev.  Dr.  Cox. 

Tyndall's  New  Testament. 

The  Mvsteries  Opened,  by  Stone. 

The  Heart  Delineated,  by  Hugh 
Smith. 

Treatise  on  Self-Knowledge,  fcy 
Mason. 

The  Three  Last  Things. 

The  Teacher  of  Health,  by  Alcott. 

Taylor  (C.)  on  Apostolical  Baptism. 

The  Lives  of  the  British  Reformers. 

The  Almost-Christian  Discovered. 

The  Fruits  of  the  Spirit,  by  Thorn- 
ton. 

The  Force  of  Truth,  by  Thomas 
Scott. 

The  Mystery  of  Godliness,  2  vols. 

Treatise  on  the  Right  use  of  the  Fa- 
thers, by  John  Daille. 

Taylor's     (Jeremy)    Sermons    com- 
plete, 8vo.  just  published. 
Do.  Holy  Living  and  Dying. 

Tappan  on  the  Will,  3  vols.  viz.  . 
Review  of  Edwards,  Moral  Agen- 
cy, Appeal  to  Consciousness. 

Themes  and  Texts  for  the  Pulpit,  by 
Baldwin. 

The  Advancement  of  Religion,  by 
Andrew  Reed. 

The  Book  that  will   suit  you. 

The  Family  Preacher. 

Tyng's  (Stephen  H.)  Sermons,  8vo. 

Theopneusty,  or  Gaussen  on  Inspi 
ration,  translated  by  Kirk. 

Tracy's    History    of    the   American 
Board  of  Foreign  Missions. 
Do.         do.     of  all  Missions,  8vo. 

Thomson's  Sermons,  12mo. 

The  Interior,  or  Hidden  Life,  by  Up- 
ham. 

The  Church  Independent  of  the 
State. 

The  Soul's  Conflict  and  Victory  by 
faith. 

Thoughts  on  Religious  Experience, 
by  Dr.  Alexander. 

The  Primitive  Church,  by  Coleman. 

The    Bible    and    Closet,    miniature, 
32mo.  gilt. 
22 


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The  Cypress  Wreath,  do.  do. 
The  Casket  of  JeJTels,  do.  do. 
The  Family  Altar,  do.     do. 

The  Young  Communicant,  do.  do. 
The  Marriage  Ring,  do.     do. 

Upham  on  the  Will,  12mo. 
Venn's  Complete  Duty  of  Man 
Views  of  the  Saviour,  l8mo. 
Van  Vranken  on  Socinianism. 
Wilson  s  (Bp.)  Sacra  Privata,  16mo. 

Do.         do.  do.    32mo.,gilt. 

Winslow  (Benj.  W.)  Sermons  and 

Remains. 
Winslow's  Young  IMan's  Aid. 
Wilson's  Evidences  of  Cliristianity, 
2  vols. 

Do.  on  the  Sabbath. 

White's  (Bp.)  History  of  the    Pro- 
testant Episcopal  Church. 

Do.         on  tlie  Ordination  Offices. 
Watson's  Apology  for  the  Bible. 


Wesley's  (John)  Works,  3  vols. 
Whately  on  the  Kingdom  of  Christ. 

Do.  on  Errors  of  Romanism. 

Winer's  New  Test.  Idioms,  8vo.     A 

few  copies  on  hand. 
Wilberforce's    Correspondence,   2 
vols.  12mo. 

Do.         Practical  View. 
Woods  on  Infant  Baptism. 

Do.     on  Inspiration. 

Do.     on  Episcopacy. 
Wayland's  Human  Responsibility 
Williams's  Missionary  Enterprises. 

Do.  do.  Farewell. 

Wilberforce's    Manual  for    Commu 

nicants. 
White's  Meditations  in  Prayer. 

Do.      Believer,    a   series  of  Dis« 
courses. 

Do.         on  the  Second  Advent. 
Way  of  Life,  by  Hodge. 


BOOKS  OMITTED  IN  THE  PREVIOUS  CATALOGUE. 


Alison  on  Taste,  new  edition. 

Burke  on  the  Sublime  and  Beautiful, 

Burton's  Anatomy  of  Melancholy, 
8vo.,  new  edition. 

Coleridge's  Confessions  of  an  Inquir- 
ing Spirit. 

Campbell's  Poetical  Works,  new  edi- 
tion, illustrated,  edited  by  Gris- 
wold. 

Christ's  Warning  to  the  Churches, 
18mo. 

Clerical  Celibacy,  18mo. 

Carson  on  Baptism,  8vo. 

Dorr's  Churchman's  Manual. 

D'Aubigne's  Voice  from  Antiquity. 
Do.  on  Puseyism. 

Evans's  Prayers,  edited  by  Dr.  Wain- 
wright. 

Edmondson's  Short  Sermons,  8vo. 

Folsom  on  the  Prophecies  of  Daniel. 

Faber  on  Romanism. 

Gregory's  Letters  on  Infidelity. 

Hobart's  (Bp.)  Apology. 

Do.  Clergyman's  Compan- 

ion. 


Do.  Companion  for  the  Al 

tar. 
Do.  Festivals  and  Fasts. 

Do.  Posthumous  Works,  3 

vols.,  8vo 
I  Hawker's  Poor  3Ian's  Morning  Por- 
tion. 
Do.  do.     Evening     do. 

Ilemans's  (PiFrs.)   Conjplete  Works, 
2  vols.,  16mo. 
Do.  Select  do. 

illustrated,  edited  by  Grisvvold. 
Incidents  of  Domestic  and  Foreign 

Travel. 
Jenks's  Family  Devotions. 
Knapp's  Theology,  new  edition,  8vo. 
Kev  to  the  Propiiecies,  just  publish- 
ed. 
Kitto's  Cvclopaidia  of  Biblical  Lite- 
rature, 8vo. 
Lime-street  Lectures. 
Montgomery's    Poetical    Vv^orks,    2 

vols.,  8vo.,  edited  by  Griswold. 
•  Michelel's  History  of  France,  trans- 
I       ated  bv  G    il.  Smith. 


LEAVITT,  TROW  &  CO.'s  CATALOGUE,  194  BROADAVAY,  NEW-YORK. 


Oneota,  or  the  Red  Race  of  America, 
by  Schoolcraft. 

Parks's  Pantology,  new  edition,  8vo. 

Potts'  and  Wainwright's  Contro- 
versy. 

Porter's  Homiletics,  new  edition, 
121110. 

Records  of  a  Good  Man's  Life 

Rowan's  History  of  the  French  Re- 
volution, 2  vols.,  18rao. 


Ranke's  History  of  the  Reformation 

in  Germany,  tr^slated  by  Saraii 

Austin. 
Southey's  Life  of  Cromwell,  18mo. 
Supplement    to    M'Culloch's    Com. 

inercial  Dictionary. 
Taylor's  Golden  Grove,  16mo. 

Do.       Episcopacy  Asserted. 
The  Lenten  Fast,  iSmo. 
Wyatt's  Natural  History,  Svo.,  pits. 


THEOLOGICAL    TEXT    BOOKS,    SlC. 

Tlieological  Students  and  Clergymen  supplied  on  liberal  term 


ECCLESIASTICAL    HISTORY. 


Murdock's   Mosheim's  Church  His- 
tory, 3  vols. 

Maclaine's  Mosheim's  Church  His- 
tory, 2  vols. 

Goodrich's  Church  History,  1  vol. 

Milner's  Church  History,  2  vols. 

Waddington's  Church  History. 

Home's  Introduction  to  the  study  of 
the  Scriptures,  new  edition,  2  vols 

Eusebius's  Church  History. 

Coleman's  Christian  Antiquities. 

Storr  &  Flatt's   Elements  of  Theol- 
ogy- 
Palmer's  Church  History.  2  vols. 


Geisler's  Text  Book  of  Ecclesiastical . 
History,  in  3  vols.  Svo. 

Prideaux's  Connections,  2  vols. 

Hengstenberg's    Christology   of    the 
Old  and  New  Testaments,  2  vols. 

Milman's  History  of  Christianity. 

Stowe's  Introduction  to  the  study  of 
the  Bible. 

Hug's  Introduction  to  the  Writings 
of  the  New  Testament. 

Jones's  Church  History,  2  vols.,  Svo. 

Davidson's  Connexions  between  Sa- 
cred and  Profane  History,  3  vols. 

Shuckford's  Connexions  do,  4  vols. 


Robinson  s  Gesenius's  Hebrew  and 
English  Lexicon,  new  edition. 

Robinson's  Greek  and  English  Lex- 
icon. 

Nordheimer's  Hebrew  Grammar, 
2  vols. 

Nordheimer's  Chrestomathy. 

Hahn's  Hebrew  Bible. 

Stuart's  Hebrew  Grammar. 

Stuart's  Hebrew  Chrestomathy. 

Stuart's  New  Test.  Greek  Grammar. 

St!  art's  Greek  Accents. 


Winer's  Idioms  of  the  Old  and  New 
Testaments. 

Bloomfield's  Greek  Test ,  2  vols. 

Hahn's  Greek  Testament,  edited  by 
Dr.  Robinson. 

Gibbs's  Manual,  Hebrew  Lexicon. 

Rigg's  Chaldee  Manual. 

Gesenius's  Hebrew  Grammar,  Svo., 
translated  from  the  eleventh  Ger- 
man edition,  by  T.  J.  Conant. 

Hahn's  Hebrew  Bible,  Svo. 

Greek  Testament  and  Lexicon,  32mo 


24 


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